ESSAY ON SLAVERY; 

AS CONNECTED WITH THE MORAL AND PROVIDENTIAL 
GOVERNMENT OF GOD ; jg* 



AND AS AN ELEMENT OF 



CHURCH ORGANIZATION 



MISCELLANEOUS REFLECTIONS ON THE SUBJECT 
OF SLAVERY. 



BY THOMAS J. TAYLOR. 



For what the law could not do, in that it was weak through the fiesh, God 
sending his own Sun in the likeness of sinful flesh, and for sin, condemned sin 
in the flesh: that the righteousness of the law might be fulfilled in us, who 
walk not after the flesh, but after the Spirit.— Romans viii, 3, 4. 



PUBLISHED FOR THE AUTHOR, 

200 Mulberry-street. 

JOSEPH LONG KING, PEINTEE. 

1851. 



Entered according to Act of Congress, in the year 1851, by 

THOMAS J. TAYLOR, 

in the Clerk's Office of the District Court of the Southern District of 
New- York. 



INTRODUCTION. 



In this age of improvement, and in a world abounding with great, 
greater, and greatest men, we feel no small degree of embarrass- 
ment at the thought of passing the ordeal of public scrutiny in the 
character of an author. Such an idea, in the commencement of 
those sections which form the first part of this work, was not en- 
tertained, no, not even dreamed of, either in our sleeping or 
waking hours. Circumstances, however, have somewhat strangely 
conspired to lead matters on to this end, and which are as fol- 
lows : — / 
Since the days of our youth we have been an unworthy mem- 
ber of the Methodist Episcopal Church. In the recent agitation 
of the abolition question, (which is one with which we sympa- 
thize, when restricted to proper limits,) the leaders of that move- 
ment, in its ultra form, together with those who follow in the 
wake, have seemed to feel and act as if they thought they had a 
special mission from God to denounce — not only as thieves and 
robbers, but as the synagogue of Satan, and many other like 
grave charges — those churches, and the members of those 
churches which, as an evil, tolerate the relation as in agreement 
with the Scriptures. Having been thus personally, repeatedly 
assailed, both from the pulpit and the press, as also the Church 
with which we stand connected, in the acceptance of challenges 
loudly and frequently given, we volunteered the defence of our 
Church against the charge of pro-slaveryism. Our first number 
was published, and the second forwarded for publication, and as 



4 INTRODUCTION. 

it was retained on hand some four weeks before the editor leaked 
out his purpose to rule me out, by this time we had written the 
greater part of what is embraced in the first part of this work. 

Having thus made some progress in the investigation, we de- 
sired, for our own satisfaction, as we should have opportunity 
from other cares, to push our inquiries through the subject, and 
ascertain, so far as our capacity would bear us out in its examina- 
tion, whether or not we were in error, in the views entertained 
relative to the strictly Scriptural position of the Church. 

It thus being known to some, who desired the further publica- 
tion of my manuscript ; and to others, on whom the author ob- 
truded some of his numbers for critical remarks as to doctrine, &c, 
and who thought it deserved a more permanent existence than 
an ephemeral appearance through the newspaper press, led to 
their preservation and arrangement in regular and consecutive 
order, till I had passed through what I regarded the Bible 
view of the subject, and had made an application of its general 
teachings, principles, and spirit, on the subject of slavery, to the 
principles and spirit of the Methodist polity. This being done, 
other questions, naturally arising out of the subject, pressed 
themselves on my attention, and which have also been written 
out, under a conviction that they would be of some importance 
to the world. 

In this way it has swelled up into the shape of a little volume, 
and, as such, is likely to come into public notice. How exten- 
sively, and whether for good or for ill, time must determine. Of 
one thing, however, we (to change our phraseology before we 
use up all the capital I's the printer may have) are deeply con- 
scious, — that we have sought only the truth, from the first to the 
last, and through every intervening step in this investigation ; in 
which we have condensed our thoughts in as small a compass as 
was practicable, in the examination of this subject in its con- 
nexion with God's moral and providential government of the 
world. 



INTRODUCTION. 5 

Had we looked merely at the surface of things, we possibly 
should have been conducted to the same, or like conclusions 
with the ultra abolitionists of the day ; namely, that slavery is 
too outstandingly and palpably wrong for a revelation from God, 
under any circumstances, to make any tolerant allusion to it- 
Some way then would have been sought to explain away 
those passages which seem to recognize, and which appear to 
have been designed for, the government of the relation ; and 
failing in this, as we think every rational mind must do? 
the next step would have been, as we fear many of them have 
done, to reject the Scriptures, on account of such monstrous 
doctrines — so repugnant to our natural rights, and contrary to 
the voice of reason — as a revelation from God. 

But when we endeavour to penetrate and look beneath the 
surface, and regard it as a part of an administration that takes 
hold of this world in its connexion with an eternal state; that 
has more reference to the general than the individual good, — the 
good of eternity, than the good of time ; or, in other words, the 
greatest good, or greatest amount of good, upon the whole, of all 
concerned, for both time and eternity ; it appears to us not 
only to be free from the objections alleged against it, but as 
commending itself to us as an exhibition of the united wisdom 
and goodness of the moral Governor of the universe, in making 
the best of circumstances in this as in all other matters connected 
with the defection of this revolting province of his dominions ; 
and of the truth of which we think the reader will be fully sa- 
tisfied, by the time he shall have patiently and carefully passed 
through this little work. 

And we would here admonish him, that we think the various 
parts are so dependent on, and so calculated to illustrate and 
strengthen each other, that lie cannot well understand the sub- 
ject in its complex character, without an attentive and careful 
perusal of the whole. We make this remark for the benefit of 
those who examine a book as many do a newspaper — pick it up, 



6 INTRODUCTION. 

cast a cursory and careless glance over its columns, and if the 
eye should catch nothing that suits their fastidious taste, throw 
it aside as a failure. Thoughtful minds — especially at this junc- 
ture, when the whole country, from the centre to the circum- 
ference, feels its importance ; and our national councils, as well 
as our Church organizations, are trembling to their foundations 
under its fearful power — will need no such admonition. And 
if, as we think it does, it shall be found to present the subject in 
a Scriptural and rational light, and perchance in a somewhat 
different, if not in an entirely new light, to what it has ever been 
presented to the world, it will be read with anxiety ; and that too 
without much solicitude as to whence it is, or the peculiarities 
of its literary dress. This leads us to make a remark in refe- 
rence to style. 

It being the first-born of our pen for public scrutiny, we 
think we may, with some confidence, claim the indulgence of 
the sober-minded. And as for the fastidiousness of that taste 
that will bow down and worship a jackdaw, because dressed in 
a peacock's feathers, we do not feel a very ponderous solicitude 
about gratifying it. 

That some portions of the work, in point of style, may pass for 
all our expectations or pretensions, we have no doubt ; but that 
other portions of it, in which we have had to do with men and 
things that seemed to call for some severity or humour, may be 
regarded as coarse and common-place, and thus deficient in cor- 
rect taste, we are fully aware. After all, in this disordered 
world there are some coarse and vulgar ideas ; and as words are 
the signs of ideas, in writing about them, plain, unpretending 
men may very naturally fall into this error. 

We have felt some anxiety lest, in some of our points of con- 
flict with those avowing slaveholding under all circumstances to 
be a bar to Church fellowship, we have sometimes expressed 
ourselves in a way that may be regarded as too severe, and as 
favouring the principle and practice of slavery. This, however, 



INTRODUCTION. 7 

we hope the intelligent reader, on looking carefully over the 
whole ground, will be fully satisfied is not our position ; and 
as to what may be the seeming point, it is to be set down 
either to the weakness of our common nature, or as an honest 
trial to throw off the weight of an untiring effort, for opinion's 
sake, to crush and take from us what little reputation we had, 
because we had, on this subject, the astounding impudence to 
think and speak for ourselves. 

Had we been base enough to suppress our convictions of 
truth, and surrender the dominion of our conscience to the 
ignorance, zeal, and bigotry of the Western leaders of the new 
organization, possibly we might now enjoy a reputable standing 
among those mistaken brethren. But, in that case, we should 
have had so great a sense of personal meanness as to be with- 
out a conscious sense of personal rectitude in our own bosoms ; 
a sacrifice, with us, entirely too great at which to purchase the 
favourable regards of any body of men, let alone, so far as we 
know them, the master spirits and composing elements of that 
faction. 

A thought or two more to the ultra brethren or extreme men — 
men occupying extreme ground, both in the North and South. 
Without suffering your feelings to be too much implicated in 
what you may deem the strong ground taken against your re- 
spective positions, examine these pages in the light of a prayer- 
ful desire to learn and know, that you may practise the truth ; 
it can do you no harm, but the contrary ; to hold and practise 
the truth will always, on all questions, do us good. If a first 
reading is not satisfactory, read it over again. And should you 
find that we are in error, point it out, so as to satisfy us of that 
error, and we trust we shall have candour enough to renounce 
and retract it. If, on the other hand, as we think will be the re- 
sult, you shall be conducted to the conclusion that our position 
is Scriptural, reasonable, and therefore true, let not the pride 
of position or opinion deter you from embracing and avowing 



8 INTRODUCTION. 

that truth. Be honest, be independent ; and the means which 
shall have been thus instrumental in leading you to the know- 
ledge of the truth on this subject, recommend to the notice of 
others ; give your aid in promoting its most extensive circula- 
tion, that thereby the largest measure of truth may be circu- 
lated throughout our whole country. Do not yourselves, 
nor yet in others, countenance any open or under-handed 
measures, to prevent either its examination or circulation, — 
help to let it have free course, run and be glorified ; for it is en- 
tirely too late in the day to appeal to authority, civil, social, and 
religious, for the suppression of truth, particularly where that 
truth is soberly, dispassionately, and respectfully presented. 
We send it forth to its destiny. May Heaven make its way 
prosperous and glorious. 

The Author. 
March, 1849. 



CONTENTS, 



PART FIRST-PRELIMINARY. 

SECTION I. 

POSITION OF THE CHURCH ON THE SUBJECT OF SLAVERY, AS CONTAINED IN 
HER ECCLESIASTICAL LAW, STATED PAGE 1 1 

SECTION" II. 

OBJECTIONS CONSIDERED: — THAT THE CHURCH IS TOO OBSEQUIOUS TO THE 
STATE— THE SPIRITUAL TO THE CIVIL POWER IS 

SECTION III. 

OBJECTIONS CONSIDERED. — THAT THE SAME PRINCIPLES THAT RECEIVE SLAVE- 
HOLDERS INTO THE CHURCH, REQUIRE THE RECEPTION OF HIGHWAYMEN, 
ADULTERERS, AND MURDERERS 2'J 

SECTION IV. 

OBJECTION CONSIDERED.— THAT THE SAME PRINCIPLE THAT RECEIVES SLAVE- 
HOLDERS INTO THE CHURCH, REQUIRES THE RECEPTION OF THE TOLYGA- 
MIST 37 

SECTION V. 
THE RELATION OF SLAVERY, AS TAUGHT IN THE OLD TESTAMENT . . -13 

SECTION VI. 

THE RELATION OF SLAVERY, AS TAUGHT IN THE NEW TESTAMENT . .51 

SECTION VII. 

CRITICAL AUTHORITIES Gl 

PART SECOND. 

ARGUMENTS AGAINST THE DIVINE RIGHT OF SLAVERY, AS AN 
INSTITUTION OF GOD, OR OF SPECIAL DIVINE APPOINTMENT. 

SECTION I. 

FIRST ARGUMENT, DRAWN FROM THE LAW OF NATURE 85 

SECTION II. 

SECOND ARGUMENT, DRAWN FROM THE LAW OF REVELATION— THE RELA- 
TION A TF.3irnr..\RV REGULATION 94 

1* 



10 CONTENT?. 

PART THIRD. 

THAT THE SIMPLE RELATION IS NO BAR TO CHURCH FELLOW- 
SHIP. 

SECTION I. 

FROM THE PRINCIPLES OF GOD'S MORAL AND PROVIDENTIAL GOVERN- 
MENT PAGE 110 

SECTION II. 

ITS COMPATIBILITY WITH THE RECTITUDE OF THE DIVINE CHARACTER AND 
GOVERNMENT 135 

SECTION III. 

AS SEEN IN ITS PARTICULAR AND RECIPROCAL DUTIES 146 

SECTION IV. 

AS SEEN IN ITS GENERAL CONDITION 155 

SECTION V. 

THE PERFECT AGREEMENT OF THE ECCLESIASTICAL POLITY OF THE METHO- 
DIST EPISCOPAL CHURCH WITH THE TEACHING OF THE SCRIPTURES, ON 
THE SUBJECT OF SLAVERY 163 

PART FOURTH. 

MISCELLANEOUS REFLECTIONS ON DIFFERENT SUBJECTS CON- 
NECTED WITH SLAVERY. 
SECTION I. 

THOUGHTS ON TRUE WESLEYANISM 172 

SECTION II. 
ON THE DIVISION OF THE CHURCH 177 

SECTION III. 

ON THE CONDITION OF AFRICA— AFRICAN SLAVERY AN ACT OF PROVIDER 
TIAL GOVERNMENT I 97 

SECTION IV. 

ON THE DUTY OF THE GOVERNMENT 205 

SECTION V. 

A CALM ADDRESS TO THE SOUTH 220 

CONCLUSION 267 



AN ESSAY ON SLAVERY 

PART I— PRELIMINARY STATEMENTS. 



SECTION I. 

POSITION OF THE CHURCH ON THE SUBJECT OF SLAVERY, AS CONTAINED IN 
HER ECCLESIASTICAL LAW, STATED. 

The Scriptures not only require us to be " ready al- 
ways to give to every man that asketh us a reason of 
the hope that is in us, with meekness and fear," which 
is a rational injunction, and worthy of a religion em- 
anating from God ; but they also require or enjoin it 
upon us, " earnestly to contend for the faith once de- 
livered to the saints." In a world like ours, abounding 
in free-thinkers, half-thinkers, and no-thinkers, the 
exhortation cannot but commend itself to our under- 
standing as an important one, and is clearly in evi- 
dence that its author regarded the "faith," or re- 
ligion, taught in the Holy Scriptures, as capable of 
a triumphant vindication against the objections of 
all cavillers, of whatever school. The history of the 
world, thus far, is in proof, that in this confidence 
he was not mistaken. For notwithstanding the various 
assaults which in various forms have been made upon 
it, it still exists ; and instead of suffering harm by pass- 
ing the ordeal of rigid, scrutinizing investigation, has 
gathered strength in every struggle, and brightened in 



12 AN ESSAY ON SLAVERY. 

every conflict; so that each succeeding contest in the 
march of mind serves only to confirm its claims to a 
heavenly origin, and show its complete adaptation to 
the weakness, wants, and wisdom of man, in all the 
variety of his condition. The progress of society, in 
every stage of mental and moral improvement, pro- 
portionately develops its superlative excellency ; and 
warrants the conclusion, that its principles will not 
only be found suited to the highest possible culture of 
mind and morals, but also the most, if not the only 
effectual system, by which the character of man, in 
these lofty and distinguishing attributes of his nature, 
can be fully developed. The fact that its ranks have 
furnished, and still continue to furnish, the most 
elevated and finished specimens of human greatness 
that the history of the world presents, is indubitable 
evidence of the truth of the above proposition. And 
with this commanding proof before us of its inherent 
practical utility, that it should have, ever and anon, 
to be contending with the embattled hosts of de- 
termined opposition, would be a problem of difficult 
solution, but for the light reflected on this and 
similar questions by the language of the prophet, 
when he tells us that " the whole head is sick, and the 
whole heart faint ;" and that men " do not know," be- 
cause they do not consider ; — the want of reflection 
being the cause of their ignorance ; and that ignorance 
the cause of their opposition. In this, and similar 
language found in the Bible, is disclosed the true 
secret of all opposition to the principles and measures 
of the divine administration. The mind being en- 
feebled, and the heart corrupted by sin, in our stu- 
pid infatuation and heedlessness, though frequently 
called upon to " hear " and " consider," we will 



AN ESSAY ON SLAVERY. 13 

not give ourselves the trouble to think ; choosing 
rather to walk in the sight of our own eyes, and 
after the desire of our own hearts, than to hear and 
receive the word of heavenly instruction, which 
would redeem us from error, and guide us into 
all truth. 

A recent attack, insidiously made upon Christianity, 
is in the denunciation of the Church and Ministry, — 
the divinely instituted and appointed instrumentali- 
ties by which to convert the world, and build it up 
in the faith of the Gospel : and the reasons assigned 
are, first, the connexion of the Church with Slavery, in 
receiving, and retaining in her communion, persons in 
that relation ; and, secondly, that the Ministry, as the 
prominent actors and messengers of the churches, in- 
stead of rebuking and wholly excluding it from the 
Church of God, connive at and lend their sanction to 
this state of things. Other matters enter into, or are 
embraced in, the general complaint ; some of which in 
an unqualified, and others in a qualified, sense, have 
our cordial approval ; such as intemperance, war, &c. 
These, we repeat, mainly constitute the reasons for 
the onset; and form the basis of urgent, inflammatory, 
derisive, and denunciatory appeals, loud and long, in 
the public ear, against the Church, and against the 
Ministry and the Christianity of the present age. 
Especially in the slavery aspect of the question, 
does the trump of opposition wax louder and louder ; 
with the cry of " Down with the Church !" and 
"Down with the Ministry!" as the chief machinations 
and instruments of his Satanic majesty (if their creed 
allows his existence) for carrying on, in this sin- 
disordered world, his work of ruin and death. 

And in this particular view of the question, profess- 



14 AN ESSAY ON SLAVERY. 

ed Christians, in their individual and organized 
capacities, join hand in hand with infidelity ; at least 
so far as to proscribe, and hand over to the fatherly 
care of old Apollyon, all those churches, as well as 
individuals, who, under any circumstances, tolerate 
the relation as being compatible with a creditable pro- 
fession of religion. Hence the recent organization 
of religious bodies, making it under all circumstances 
a bar to church fellowship ; and the untiring effort of 
those organizations, for opinion's sake, to bring into 
contempt and infamy all those, whether individuals 
or churches, who differ from them in the general 
scriptural view of this vexed question. 

We hear it from the pulpit and the platform, we 
read it from the press, that society would be vastly 
benefited if the convicts of our penitentiaries were 
turned loose upon the world, and the ministry, with a 
few honourable exceptions, (that is, those who embrace 
their peculiar views,) were shut up in their stead; 
and if any mean or wicked thing has been done 
in a distant neighbourhood, branded with peculiar 
marks of atrocity, enormity, and depravity, it is at 
once attributed to some pro-slavery class-leader, dea- 
con, elder, or preacher. And the churches also come 
in for a full share of the same exaggerated and de- 
nunciatory detraction. They are declared to be the 
" synagogue of Satan," — the " mother of harlots," &c, 
&c. ; and are represented by the most coarse and 
vulgar anecdotes ; such as give evidence of a deter- 
mination the most heated, as well as the most untir- 
ing, to heap all the odium that language and circum- 
stances can bring upon her, and thereby bring her 
into such disrepute as to become, instead of " the 
praise and glory of the earth," " a byword and hiss- 



AN ESSAY ON SLAVERY. 15 

ing" to all intelligence, — hoping thereby, as they 
claim, to effect her reform ; but, as we fear, and we 
think not without evidence, her final overthrow. 

The same principle of proscription is carried out in 
a variety of resolutions, at their various meetings ; 
one of which was the remote cause of this essay, and 
which in substance, if not verbatim, was as follows : — 

"Resolved, That the churches that retain slave- 
holding are the greatest barriers to freedom, or bul- 
warks of the system ; and that, in so doing, they yield 
the supremacy of the law of God, and substitute mea- 
sures of human policy and interest." 

Now to the principle involved in this resolution, 
namely, that the reception and retention of persons 
in the relation into the Church, all things else being 
right, is a measure of human policy, in contravention 
of the Divine law, and brands the church so practising 
as pro-slavery, we enter our solemn protest, and shall 
proceed to give the reasons that govern our faith in 
this matter, particularly in reference to the Methodist 
Episcopal Church, of which we have had the honour 
to be an unworthy member since the days of our 
boyhood. 

The reader will first indulge us in the statement of 
a principle, or discrimination, that appears to us to 
lie deep at the foundation of this momentous ques- 
tion ; one that, so far as our reading is concerned, 
has been entirely overlooked, and is of superlative 
importance to its correct understanding ; namely, that 
slavery in its incipiency, and slavery as an element 
of organized society, are different things ; or, in other 
words, the relation of the parties thereto, in its diffe- 
rent stages, involves widely different degrees of moral 
turpitude. The man who kidnaps or steals a man, 



16 AN ESSAY ON SLAVERY. 

and the man who buys him when thus stolen, and 
thus robs him of all his rights, justly deserve the exe- 
cration of all upright society ; human language hardly 
furnishes adequate terms with which to express the 
deep enormity attaching to such conduct. And we 
think it was principally to this stage of the business 
that Wesley, Clarke, and others referred, when they 
denounced it in such unmeasured terms. Such a 
construction is due them, as it harmonizes that which 
would otherwise appear inconsistent in the views of 
these great and good men : of which in the sequel. 
But in a state of organized society, as in the United 
States, — where the parties who are now connected 
with slavery had no more to do with the original act 
of kidnapping, or man-stealing, by which it was first 
introduced, nor in the enactment of those statutes 
which authorize, guard, and begird it with all the 
solemn forms, intricacies, and sanctions of law, than 
the man in the moon, — their relation thereto, as it 
appears to us, and must, as we think, so appear to all 
reasonable men, is widely different. In vain will it 
here be urged, that the retainer of the stolen goods is 
equally guilty with the original thief: the circum- 
stances are so widely different, that no sane mind 
capable of comprehending the question, and appre- 
ciating an argument, but will see and feel its fal- 
lacy. 

Now it is important to keep this discrimination in 
view, in order to understand properly the Scriptural 
and anti-slavery bearings of our ecclesiastical law. 

The subject of slavery comes up first in what are 
called our General Rules, where the positive and 
negative qualifications of persons applying for mem- 
bership among us are set forth in detail. Among 



AN ESSAY ON SLAVERY. 17 

them is the following : — " The buying and (or) sell- 
ing men, women, and children, with an intention to 
enslave them," — which prohibits the person or per- 
sons so practising from a place in our communion. 
This is slavery in its incipiency, — the commence- 
ment of this diabolical business, — where we think 
the greatest guilt attaches. And how a law which 
lays the axe at the root of this tree of iniquity 
■ — which strikes at the very foundation of the whole 
matter, and cuts off all persons so offending from a 
place among us — can be regarded as a pro-slavery 
measure, we cannot understand. 

In the second place, the Discipline pronounces upon 
the general character of slavery, whether in its in- 
cipiency, or as an element of organized society, as a 
" great evil." And by what process of reasoning we 
can arrive at the conclusion, that a statute thus fixing 
its veto upon slavery, as a " great evil," is pro-slavery, 
we cannot perceive. 

Next comes that part of the law which treats es- 
pecially of slavery as an element of organized society ; 
and which bars any slaveholder from official station 
in the Church, where the laws of the State in which 
he lives will admit of emancipation, and permit the 
liberated slave to enjoy freedom ; and works the for- 
feiture of the ministerial character of any travelling 
preacher who in any way becomes the owner of a 
slave or slaves, unless he execute, if practicable, a 
legal emancipation, conformably to the laws of the 
State in which he may reside ; and, further, makes it 
the duty of the preachers to enforce on our members 
the necessity of teaching their slaves to read the word 
of God, and allowing them time to attend to the public 
worship of God. 



18 AN ESSAY ON SLAVERY. 

These regulations, like the preceding ones, surely 
breathe an anti-slavery spirit, and cannot, by any fair 
construction, be tortured into any other meaning. It 
may be objected, first, that these laws have not been 
faithfully administered ; and that the action of certain 
annual conferences, and some acts and doings of the 
General Conference, have not harmonized with them. 
To these objections we, for the present, make no re- 
ply, not being sufficiently posted on these points to 
give a matured opinion; and having never claimed 
anything further, than that the Church, in her organic 
law, is opposed to slavery. It is objected, in the second 
place, that the Church is too obsequious to the State 
— the spiritual to the civil power — in regard to slavery. 
This objection will furnish matter for our next section. 



SECTION II. 

OBJECTIONS CONSIDERED: — THAT THE CHURCH IS TOO OBSEQUIOUS TO THE 
STATE— THE SPIRITUAL TO THE CIVIL POWER. 

Pursuant to promise, we will now examine the se- 
cond objection : — " That the Church is too obsequi- 
ous to the State — the spiritual to the civil power," in 
conforming her practice to the laws of the State, in 
receiving and retaining in her communion persons 
connected with slavery, on account of the difficulties 
interposed by the civil power in the way of emanci- 
pation. This, in a country like the United States, 
where the constitution of the general government 
protects the several slaveholding States in their right 
to hold slaves ; and where the laws of such slave- 
holding States, to guard and protect this interest, have 



AN ESSAY ON SLAVERY. 19 

thrown impediments around it, rendering it almost, 
if not, in many instances, entirely impracticable for 
the citizens of those States to liberate them, by requir- 
ing the master, who may not have the means, when 
he would emancipate, to remove them to a free State ; 
and rendering the slave thus emancipated, for want 
of such removal, liable to be taken up the next week, 
month, or year, and sold into perpetual bondage to a 
worse and more cruel master, is a grave subject, and re- 
quires our most serious attention. In examining it, we 
feel our want of more general reading ; nevertheless, 
we will venture a few thoughts, showing our opinion. 

From the constitution of human nature, it is mani- 
fest that man was intended for society. His weak- 
ness when born into the world, and for several years 
thereafter, amounting to entire helplessness ; his wants, 
which that helplessness can in no measure, not even 
the least, supply, clearly indicate a social existence 
to have been the design of the Creator in his forma- 
tion. 

His love of society, seen from an early period of 
infancy, and which continues unabated throughout 
the entire period of his earthly existence, is also in 
proof of the above proposition. 

The constitution and attachment of the sexes, one 
of the strongest impulsions of our nature, and which 
in itself leads to society, is declarative of its truth. 

His capacity for mental and moral improvement, 
which can only be brought to any tolerable perfection 
in a social state, and which would be greatly re- 
tarded, if not totally defeated, on the anti-social prin- 
ciple, is in evidence that society is a prominent and 
essential principle of our nature. 

Thus his incapacity to provide for, protect, and 



20 AN ESSAY ON SLAVERY. 

defend himself; to indulge and gratify the social ten- 
dencies of his being ; to develop his physical, mental, 
moral, and social powers, according to their capacity, 
demonstrate his formation a folly, his existence a fail- 
ure, on any other principle than that of a social state. 
Now if the principles and reasonings contained in 
the preceding remarks establish, as we think they do, 
the social character of human nature, government, 
being essential to such a state, is therefore necessary 
to the continued existence of the race. Ethical 
writers, or writers on natural law, take this view of 
the question, and attach such importance to the doc- 
trine, as to tell us that man cannot exist without it ; 
and that therefore any form of government is pre- 
ferable to anarchy. The Holy Scriptures recognize 
this principle, not only by implication, from the 
historical account they give of the social state in 
which the race has been preserved, and the relative 
duties enjoined, growing out of such a state ; but 
by positive precept, as contained in the following 
passages : — " Let every soul be subject unto the 
higher powers; for there is no power but of God. 
The powers that be are ordained of God." Rom. 
xiii, 1. "Submit yourselves to every ordinance of 
man for the Lord's sake : whether it be to the king, 
as supreme ; or unto governors, as unto them that are 
sent by him for the punishment of evil-doers, and for 
the praise of them that do well." 1 Pet. ii, 13, 14. 
Now an institution lying thus deep at the foundation 
of human nature, and so clearly ascertained, certified, 
and authenticated, as being essential to our continued 
existence, cannot, when once established, be lightly 
regarded with impunity. And the inquiry here forces 
itself upon us : What is its relative position in the 



AN ESSAY ON SLAVERY. 21 

Divine administration over the world ? Is it subor- 
dinate to the spiritual power, or the Church, as has 
been claimed and practised by Popery ? Or is it the 
supreme rule of duty, under the limitations and re- 
strictions of the Divine law, and, as such, binding 
upon the conscience, regardless of the moral character 
of the executive, or subordinate officers of the law ? 
This latter view seems to us to be the true state of 
the question ; and, as will be immediately shown, is 
capable of the most clear and irrefragable demonstra- 
tion. As just seen, man cannot exist without society ; 
and society cannot exist without government : govern- 
ment, therefore, is essential to the existence of the 
race. The Church is only needed in the continued 
existence of the race : therefore, as the inevitable con- 
sequence, her subordinate position. And such seems 
to be the light in which it is presented in the New 
Testament. " Then went the Pharisees, and took 
counsel how they might entangle him in his talk. 
And they sent out unto him their disciples, with the 
Herodians, saying, Master, we know that thou art 
true, and teachest the way of God in truth, neither 
carest thou for any man ; for thou regardest not the 
person of men. Tell us, therefore, What thinkest 
thou? Is it lawful to give tribute unto Caesar, or 
not? But Jesus perceived their wickedness, and 
said, Why tempt ye me, ye hypocrites ? Show me 
the tribute-money. And they brought unto him a 
penny. And he saith unto them, Whose is this image 
and superscription ? They say unto him, Caesar's. 
Then saith he unto them, Render therefore unto Cce- 
sar the things whicli are Ccesars ; and unto God the 
things that are God's." Matt, xxii, 15-21. "Then 
saith Pilate unto him, Speakest thou not unto me ? 



22 AN ESSAY ON SLAVERY, 

knowest thou not that I have power to crucify thee, 
and have power to release thee ? Jesus answered, 
Thou couldest have no power at all against me, ex- 
cept it were given thee from above : therefore he that 
delivered me unto thee hath the greater sin." John 
xix, 10, 11. Other passages might be quoted, but 
these we think sufficient, in which the blessed Jesus, 
under the most public and trying circumstances, as- 
serts the supremacy of the civil power, and that power 
to exist by divine appointment : " Thou couldest have 
no power at all against me, except it were given thee 
from above." Therefore, whatever may have been 
the state of this question in the Jewish Church ; and 
whatever arguments might thence be drawn, in re- 
gard to the elevated position of the spiritual power 
during its continuance ; when it w r as superseded by 
the Gospel Church, its power in this particular, as 
well as many others peculiar to the Mosaic institution, 
passed away, giving place for the introduction of a 
kingdom not of this world. " Jesus answered, My 
kingdom is not of this world. If my kingdom were 
of this world, then would my servants fight, that I 
should not be delivered to the Jews : but now is my 
kingdom not from hence." John xviii, 36. " And one 
of the company said unto him, Master, speak to my 
brother, that he divide the inheritance with me. And 
he said unto him, Man, who made me a judge or a 
divider over you?" Luke xii, 13, 14. "And in the 
days of these kings shall the God of heaven set up a 
kingdom, which shall never be destroyed : and the 
kingdom shall not be left to other people, but it shall 
break in pieces and consume all these kingdoms, and it 
shall stand forever," Dan. ii, 44 ; that is, it shall not be 
blended with the secular or civil power, as was the Jew- 



AN ESSAY ON SLAVERY. 23 

ish Church. Accordingly we find, in the teaching and 
example of Christ and the apostles, a recognition of 
the separation of the Church and State, Luke xii, 14 ; 
and also of the supremacy of the civil power in all 
the duties of civil or organized society. Matt, xvii, 
24-27 ; Luke xx, 25 ; Rom. xiii, 1-7 ; Tit. iii, 1 ; and 
1 Pet. ii, 13, 14. Therefore we conclude, that what- 
ever we, as individual members of the Church, and 
as subjects of the civil power, may regard as our duty 
toward the government under which we live, it is not 
competent for the Church, in her organized capacity, 
to array herself against the powers that be, or any 
of the civil duties legitimately growing out of the 
constitution under which we live, when they do not 
conflict with the law of God. If the constitution in 
its essential principles is good, and their practical 
tendency in detail is to secure the common welfare, 
it is our solemn duty, as citizens and as Christians, to 
support it, and obey all its clearly ascertained and 
properly accredited duties. For this we are respon- 
sible, not only as citizens and subjects of the civil 
government, by the laws of the state in which we live ; 
but as Christians, by the more weighty consideration 
that these civil administrations are taken into the 
Divine administration, and that the God and Judge 
of all, who " ordained the powers that be," will, in the 
final judgment, hold us responsible for any neglect 
of duty to the State. 

If corruptions or abuses, tending to subvert the ends 
of good government, have by any means crept into 
an administration carried on under a constitution in 
itself good, it is then our duty, as citizens and as 
Christians, by petition, and all other peaceful mea- 
sures provided under the constitution, to seek to 



24 AN ESSAY ON SLAVERY. 

have such corruptions or abuses reformed. If the 
constitution be in itself a bad one, and the operation 
of its essential or accidental principles tend to the 
common injury, or the injury of any portion of the 
community, it then becomes our duty, both as citizens 
and Christians, to take the proper steps to have it 
entirely annulled, altered, or amended, as will best 
secure the universal good. 

Should it be inquired, Has the Church, in her or- 
ganized capacity, nothing to do in this business — no 
part to act beyond the instruction of mankind in the 
principles and duties of Christianity, and building up 
believers in the faith of the gospel ? We answer, this 
is her direct and appropriate work — the mission God 
has given her to a sin-ruined world. In this, as her 
principal, her first great business, she is to be ac- 
tively, vigilantly, and untiringly engaged. "Christ 
crucified, the power of God and the wisdom of God," 
and, we will add, the goodness of God and the justice 
of God, is, according to the Scriptures, to be the all- 
absorbing theme — the moral lever by which to move 
the world, and move it in the right direction. All 
others are inefficient, as principles of reforming power, 
in the sense in which she is directly charged with the 
world's reformation. 

True, the wide range of topics contained in the 
gospel, embracing every principle important to the 
happiness of man, as a civil, social, and moral being, 
presents various subjects of interest for the common 
good; — such as the great doctrine of human rights, 
the common brotherhood of man, the peace and tem- 
perance movements, &c. — which should claim the 
attention of the Church, to elaborate and enforce them 
upon the attention and practice of the world ; and so 



AN ESSAY ON SLAVERY. 25 

far as she fails in giving due prominence to all such 
useful lessons of instruction, she is recreant to her 
duty in the great commission received from her Lord. 
But this is to be done by moral suasion ; or the clear 
exhibition of these principles, in their practical utility 
and beneficial results ; and not by arraying the Church 
against the government ; nor yet by excluding from 
her fellowship persons who, by the operation of a civil 
power they did not personally create, and cannot per- 
sonally control., are involved in a great evil ; which, in 
its general character and consequences — aside from 
the circumstances above named — may be a great sin, 
without an express or clearly implied warrant from 
the word of God. 

It may be objected here, that, numerically, the indi- 
vidual members of the Church have, as citizens of the 
State, the control of the ballot-box ; and, failing to use 
it, do, as Christian citizens, become responsible for 
the evil ; and therefore the Church would now be jus- 
tified in their exclusion from her pale, and making it 
in future a bar to communion. This objection, we 
think, is not well founded, not being sustained by the 
facts in the case, the statistics of the Church showing 
that the majority of the citizens of the State are not 
members of the Church ; and therefore, as Christian 
citizens, they are in the minority, and have not the 
control of the civil power. 

But allowing, for the sake of argument, that they 
have the numerical strength by which to control the 
civil power ; and having failed to use it, is it not the 
duty of the Church to excommunicate them ? Should 
we grant this, still it does not follow that the Church 
would have the right to refuse admission to other ap- 
plicants for membership connected with the evil, 



26 AN ESSAY ON SLAVERY. 

because the individual members of the Church have, 
as citizens of the State, failed to do their duty. 

But it is further objected, that the professing por- 
tion of the community, with their influence, that is, the 
numbers they could bring with them to the ballot-box, 
have the numerical strength to control the civil 
power ; and not having done so, therefore it is the 
duty of the Church, so far as the membership who 
are connected with the evil is concerned, to exclude 
them ; and why not those unconnected with the evil ? 
who, in respect to the evil, have failed to do their duty 
at the ballot-box ; and thus well-nigh unchurch the 
Church ? 

But if we should, for the sake of argument, admit 
this also ; still the former difficulty occurs in all its 
force, and she therefore remains liable to a connexion 
with the evil. 

We, however, doubt the correctness of this last 
objection ; the moral sentiment of the age is not suf- 
ficiently matured to sustain it. And you ask w 7 here 
lies the blame in this matter? Possibly in different 
directions ; partly in the weakness and slowness of 
the human mind — enervated and clouded by sin — to 
discover, examine, comprehend, and carry out, in 
their practical bearings, those great principles which 
are to work this moral improvement ;— and partly on 
the Church, for not having, as the light of the world, 
furnished the necessary amount of instruction to form 
such moral sentiment. But she cannot now consist- 
ently atone for past delinquency, by excluding and 
debarring from her pale those who, by her neglect, 
are not qualified for this lofty range of moral duty. 
Now admitting the premises in this argument, namely, 
the separation of the Church from the State, and the 



AN ESSAY ON SLAVERY. 27 

supremacy of the civil power ; the conclusion, as it 
seems to us, is inevitable, that it is not competent for 
the Church, under the present condition of organized 
society, to make the simple act of slaveholding, aside 
from the abuses of the system, a bar to Christian 
fellowship. It would be a violation of the great prin- 
ciple laid down in Scripture, "that it is required 
according to what a man hath, and not according to 
what he hath not." Thus, we think, by a simple 
course of obvious reasoning, we have arrived at the 
conclusion, so far as this view of the subject is con- 
cerned, that the Church is not pro-slavery. 

This is a subject, at this particular juncture, of super- 
lative importance to the American Church. And the 
writer feels exceedingly solicitous to be correct in the 
views he may entertain and advance on a question so 
momentous. And if, by any species of illusion, he has 
so far imposed upon his own understanding as to lead 
him from the path of truth, he is not aware of it ; and 
on being convinced — not by hard words, but by hard 
arguments — that he is in error, he will immediately 
renounce it. 

But it is claimed, on the principles here laid down — • 
the separation of the Church and State, and the 
supremacy of the civil power — that the Church would 
be bound to admit to her communion highwaymen, 
adulterers, drunkards, &c, if such practices were 
authorized by the laws of the State. The examina- 
tion of this objection will form the subject-matter of 
our next section. 



2& AN ESSAY ON SLAVERY. 



SECTION III. 

OBJECTIONS CONSIDERED.— THAT THE SAME PRINCIPLES THAT RECEIVE SLAVE- 
HOLDERS INTO THE CHURCH, REQUIRE THE RECEPTION OF HIGHWAYMEN, 
ADULTERERS, AND MURDERERS. 

In conformity with our promise, we will now ex- 
amine the above objection — that the Church being 
subordinate to the State, &c. This objection, fre- 
quently and clamorously urged by many, may, on first 
sight, appear not only formidable, but really insur- 
mountable. We are not so far intimidated by its 
supposed Alpine strength, as to be deterred from ap- 
proaching it with the lamp of reason and the light of 
truth, to examine its base, structure, and proportions, 
and ascertain whether there is not more sand than 
rock, more speciousness than solidity about it. 

And, first ; when we look fairly at it, there appears 
on its face what logicians call " a begging of the ques- 
tion ;" it being assumed that the laws of the State do 
authorize all these and like practices, which is not 
the fact with regard to either or any of them. For 
they are all taken and held in law to be offences 
against the State ; and all persons so offending are, 
on conviction thereof, liable to the penalties of the 
law. The objection thus far is only sand. 

But it may be inquired, Do not the laws of the 
State license houses of drunkenness and debauchery ? 
Facts compel us, in the nineteenth century, to answer, 
to our great reproach, that such is the law. But 
granting this, it does not follow that persons guilty of 
these practices are, on application, to be received into 
the Church ; for this plain and sufficient reason — the 
license laws merely allow, or authorize, such houses ; 
but do not compel any person, or persons, to keep 



AN ESSAY ON SLAVERY. 29 

them ; much less do they compel any man, woman, 
or child, in all the land, to frequent them, and revel 
in their midnight orgies of intemperance and unclean- 
ness. Whereas the laws of the State, with regard to 
slavery, do compel a man to become a slaveholder or 
owner. For instance ; the laws of many of the slave- 
holding States run thus : My father may be the owner 
of one hundred slaves ; he is about to die : by his last 
will and testament he leaves those slaves to me. Thus, 
by the strong arm of the law, I am made a slave- 
holder, possibly without my knowledge or consent. 
For we believe it is the practice, to some extent, for 
wills to be made privately ; the heirs knowing little 
or nothing about their contents. Or suppose he dies 
without a will, and that I am his only heir, or one 
among many, as the case may be ; by the law of the 
State in this case also, I become the owner of slaves, 
whether I will or not. So that the cases are not 
parallel in any rational view we can take of them ; 
and the objection, therefore, totally fails ; it being all 
sand and show, having no rock or solidity about it. 

But in this connexion it may be well to look at the 
subject in another direction. It is urged, if the law has 
forced me into slavery, I can liberate the slaves, and 
thus secure their freedom. Should we allow this, for 
the sake of argument, it does not help the objection 
an iota. For it does not show how I may keep out 
of the difficulty or connexion ; but how I may get out 
when once involved. 

And besides, my liberating them is somewhat pro- 
blematical. I can do it, having the means to remove 
them to a free State ; otherwise my doing so may not 
secure their freedom ; they being liable, for the want 
of such removal, to be taken up, and sold the next 



30 AN ESSAY ON SLAVERY 7 . 

week, or month, or year, into perpetual bondage, and 
myself in the mean while responsible for their support 
and good behaviour. 

Another evil, and one among the greatest belonging 
to the whole system of American slavery, and for 
which it is so justly denounced, must be inflicted by 
the liberation and indiscriminate removal of the slaves 
to a free State ; — the separation of husband and wife, 
parents and children. For it is a well-known truth, 
that the slaves belonging to different masters are inter- 
married for miles around on the different plantations, 
in the various sections of country where they live. 
So that, if we would liberate and remove them to a free 
State, unless it was a unanimous or universal thing, 
which is not to be expected, and is not contemplated 
by the measures we oppose, we should separate hus- 
band and wife ; and thus sin against God, by putting 
asunder that which he has joined together ; or against 
the slaves, should we not remove them, by placing 
them in circumstances where their condition may be 
worsted. For it is fairly to be presumed, that the 
man who would liberate them, could he do it without 
inflicting a greater injury than to retain them, w r ould 
be more likely to sympathize with, and treat them 
humanely and kindly, than the human shark, who 
would buy them back into slavery or bondage, under 
the provisions of the law, when thus emancipated. 
So that, all things considered, the policy of liberating 
them under the circumstances supposed, which do in 
fact exist in some of the Southern States, is question- 
able, on the great principle laid down in the golden 
rule : " Therefore all things whatsoever ye would that 
men should do to you, do ye even so to them." 

But to place the objection in its strongest light, 



AN ESSAY ON SLAVERY, 31 

namely : suppose the laws of the State, as nearly as 
the nature of the case will allow, coerced men into 
highway robbery, adultery, drunkenness, &c, just as 
we have shown they do coerce men into slavery ; 
would not the Church be under the same obligation 
to receive the highwayman, adulterer, or drunkard, 
that she would be to receive a slaveholder ? We an- 
swer, No ! believing we are sustained by the following 
reason : The slaves were slaves, in the eye and by 
the force of law, to all intents and purposes, before 
they came into my possession ; and without any act 
of mine to set up, or establish a claim ; or should I 
deny, or refuse all claim or right in them, still, by 
the force of law, they are my property. There is no 
alternative. I have no volition in the case. Moral 
principle is not involved ; for I have transgressed no 
law, human or divine. I, therefore, am not guilty ; 
and, consequently, have no cause of repentance, so 
far as my connexion with slavery is concerned. But 
this reasoning will not apply to the highwayman, adul- 
terer, or drunkard. True, the law coercing them to 
the commission of robbery, adultery, drunkenness, 
&c, may have existed before they were born ; con- 
sequently without their agency. But the doing these 
acts in obedience to the laws implies volition. It 
may be a constrained volition, wrought up by the 
penal sanctions of the law ; still it is volition. They 
might have chosen otherwise ; and ought to have so 
chosen, at all hazards ; because a higher authority has 
said, " Thou shalt not kill, thou shalt not steal, thou 
shalt not commit adultery ;" and choosing to obey 
man rather than God, they are guilty ; moral turpi- 
tude attaches to them by their own act. of obedience 
to human authority, in despite of the authority of 



32 W ESSAY ON SLAVERY. 

God, who says, " Be not afraid of them that kill the 
body, and after that have no more that they can do. 
But fear Him which, after he hath killed, hath power 
to cast into hell; yea, I say unto you, fear him." 
Thus, by a simple course of obvious (not to say irre- 
futable) reasoning, we have routed this objection, 
till there is nothing of it left. Other arguments are 
not wanting, were they necessary ; but " I speak as 
to wise men, judge ye what I say." 

But it is claimed that all the slavery in the United 
States is man-stealing — therefore wicked, and, by con- 
sequence, a bar to church-fellowship. The Rev. Ed- 
ward Smith, in our discussion in Senecaville, (which 
grew out of the resolution before named,) staked the 
whole issue on this view of the question. We will 
look at it a little, and see if it will stand the test of 
rational investigation. If the major proposition in 
this argument is true, the minor logically follows ; 
and the conclusion is inevitable. For man-stealing, 
according to the Scriptures, is one of the highest 
crimes a man can commit against his fellow-man ; 
and he who is guilty, without repentance and resti- 
tution, if in his power, deserves death, rather than a 
place in the Church of God. But the question here 
arises, is the proposition true ? Is all the slavery in 
the United States man-stealing ? We think we have, 
in the preceding remarks, clearly demonstrated the 
utter fallacy of this proposition ; both as to the man- 
ner of our connexion with it, and the circumstances 
by, and under which, that connexion is continued. 
By proving, first, that we had no volition in said con- 
nexion ; and, in the second place, that under the cir- 
cumstances, we may either be compelled to retain 
them in slavery, or rationally conclude, all things 



AN ESSAY ON SLAVERY. 33 

considered, that it is best for the slaves themselves 
not to liberate them. 

That the original act by which this Heaven-in- 
sulting and man-degrading business was commenced, 
and is perpetuated, is man-stealing, is not denied. 
But we are not now considering the question in its 
incipiency, or first aggressions, but as an element of 
organized society, — a part and parcel of the civil 
regulations of the State, by which the relation is 
formed, and the duties and responsibilities of the 
parties thereto are detailed and enforced. 

And, if we are not mistaken, the Scriptures make 
this distinction. When they speak of man-stealing, 
they represent the act as exceedingly flagitious, and 
denounce death as the punishment of the offender. 
" He that stealeth a man and selleth him, or if he be 
found in his hand, he shall surely be put to death." 
Exod. xxi, 16 ; Deut. xxiv, 7. 

But when they speak of slavery as a civil relation, 
established in the State, as in Eph. vi, 5, 9 ; Col. iii, 
22, 25, and iv, 1 ; 1 Tim. vi, 1, 2, &c. ; they enjoin 
a kind, humane, and Christian conduct on the part of 
the masters toward their servants or slaves ; and 
faithfulness on the part of servants toward their 
masters, in all their relative duties. 

But it is objected, that the servitude spoken of in 
these pages is not slavery. We answer: probably, 
so far as the manner in which men become slave- 
holders is concerned, it is full two-thirds, or three- 
fourths, of all the slavery in the United States ; and 
so far as the Church is concerned, it is a rational 
conclusion, that still a greater proportion of them be- 
come slaveholders in this way. To what extent the 
circumstances above alluded to, and others of some 

2* 



;;i w IS88 v\ ON m v\ i u\ 

nave that might be stated, operate to continue them 
in the relation of masters, we are not prepared to 
>a \ . but we are fairly entitled to the conclusion, 
that they operate to a considerable extent, especially 
so far as the Churoh isoonoerned, 

Now ui the sense in whioh slavery is discussed in 
those pages— for we speak Dot of it as a whole — we 
wish it distinctly understood, that wo are not speak- 
ing of the right of one man to kidnip or steal another, 
and thus reduce biro (ram a state of freedom to a 
state of bondage ; nor whether the laws that create, 
regulate, and perpetuate it. are righteous and just 
laws; nor whether it is right t<> treat slaves cruelly 
and brutally; nor yet whether slavery as a system; 
as it exists m Mw nal oi the sla\ ©holding Slates, under 
the protection of the General Goi eminent, is right ; — 

but of slavery as a part aiul pareel of the political 

and oh il regulations o( the State ; descending to. and 
continuing with us, by the force o\ law, and the cir- 
cumstances above noted, which that law ihrows 
around it. We sa) slavery, in this sense, to those 
thus connected with it, is not a sin. They have 

violated no law in becoming oonneeted with it . and 

may be governed by considerations of meroy to the 

slave, in continuing that connexion. 'Therefore, the 
resolution oi the Georgia, and some other southern 
annual conference, "that slavery is not a moral evil," 
so tar as this particular V low o( the snbjeet is eon- 

oerned, is tine 

And we might go further, and say, the buying or 
selling them, as an aet oi merey to the slaves, Is 
not a moral evil. Do net be Startled, gentle reader, 
at the apparent boldness o( this position ; hear us 

candidly and patiently through, and we think we 



AN ESSAY ON SLAVERY. 35 

shall prove to your satisfaction that the truth lies in 
this direction. 

For instance : a slave is in the hands of a cruel, 
iron-hearted master, who abuses him in a most severe 
and brutal manner, denying him all religious privileges, 
etc. Now, suppose yourself not able to purchase 
such a one, and liberate him ; but could make ar- 
rangements to purchase, by retaining the services of 
the person thus bought ; would you not be doing an 
act of mercy, in the sight of heaven and earth, 
toward that slave, if. after having bought him, you 
treated him with humanity and Christian kindness, 
allowing his religious privileges, and instructing him 
in the way of salvation? The question is not, could 
not more have been done for him ? This may be 
granted ; but, having done all you were able to do, 
have you sinned against God or man by so doing ? 
We answer, most unhesitatingly, No ! 

But then it is inquired as to selling, as an act of 
mercy. We answer on this wise : You or I may 
own a man ; some other neighbour may own his 
wife. She, under the heart-rending workings of the 
system, may be sold out of the neighbourhood into a 
more or less distant part. Suppose we had an oppor- 
tunity of selling the husband into the same neigh- 
bourhood ; where, in all other matters, he would fare 
equally well, or better than with us, and enjoy the 
company of his wife and family into the bargain ; 
would we not be doing him a kindness by selling 
him ? The question is not here, again, have we done 
the best that might be done? But, supposing we 
could do no better for him ; have we done wickedly 
in selling him into the hands of another master, where, 
all things else being equal, or better, he can enjoy the 



#6 AN E^AV ON SLAVERY. 

additional happiness of his wife and children ? Reli- 
gion, reason, humanity, and common sense, answer 
No ! God, in the judgment at the last day, will ap- 
prove the act : " Inasmuch as ye have done it unto 
one of the least of these my brethren, ye have done 
it unto me." The case, however, should be clearly 
and fully covered by the rule. The "pride of life," 
or the love of ambition or ease, should be vigilantly 
watched and guarded ; lest our own gratification and 
convenience, regardless of the good of the servant, 
lead us astray from the principle laid down. And 
in view of such liability, it would be the most pru- 
dent course to have the least to do with it that we 
possibly can ; and never, on any terms, touch, taste, or 
handle, in a case involved in any degree of doubt or un- 
certainty : " For he that doubteth is damned if he eat."' 
All other traffic in slaves is essential wickedness ; 
and the monster in human form who deals in the 
souls and bodies of men for the sake of gain, deserves 
the execration of all mankind. Worse ! To be de- 
livered over to Heaven's hangman, and lashed naked 
all around the horizon of heaven's circumference. 
Worse ! To be shut up in the dominions of old Apol- 
lyon, — handed over to the care of his Satanic ma- 
jesty, who will assign him, if not a comfortable and 
honourable place, the very best accommodations in 
all the infernal regions, in the shape of close and hot 
quarters. And doubtless, if he could disentangle 
himself from those chains of darkness, in which he 
is reserved unto the judgment of the great day, — 
fearing a rivalship in the reign of Pandemonium, in 
the character of this aspiring fiend, in the shape of 
humanity, — a sight over which all heaven weeps, 
and hell, — profoundest hell, grows pale with conster- 



An essay on slavery. 37 

nation, — he would effectually and eternally secure 
him against further encroachments on the rights of 
his throne. 

If he can, may God have mercy on these, the 
devil's nearest relations, with all their aiders and 
abettors ; — and especially all those who breed human 
beings for market, as honest people do cattle, and 
horses, and other descriptions of stock. 



SECTION IV. 

OBJECTION CONSIDERED — THAT THE SAME PRINCIPLE THAT RECEIVES SLAVE- 
HOLDERS INTO THE CHURCH, REQUIRES THE RECEPTION OF THE POLYGAMIST. 

Since writing out our thoughts on slavery, as connect- 
ed with the moral and providential government of 
God ; a friend to whom we submitted them for critical 
observation, and whose judgment is entitled to re- 
spect, offered verbally, if our memory serves us right, 
the following objection : That the Polygamist, on a 
profession of faith in Christ, is just as eligible to 
church-membership as a man in the slavery relation, 
on a like profession of faith. Shortly subsequent to 
our friend's objection, another friend placed in our 
hands the works of Doctor Channing on slavery, 
whose views, if not in exact accordance with the 
above objection, would tend very much to strengthen 
such objections in the minds of those who, prior to 
their having read the Doctor's works, had embraced it. 
The difference, however, between them, as it appears 
to us, would be this : our friend, in defiance of existing 
civil authority, and the teaching of the Scriptures, would 
entirely exclude the relation from the Church. The 
Doctor would acknowledge the authority of the teach- 



38 AN ESSAY ON SLAVERY. 

ing of the Scriptures, and, as we think, the relation as 
being compatible with a creditable profession of Chris- 
tianity ; but at the same time oppose the essential right- 
fulness of slavery. For he says, " Of what avail are a 
few texts, which were designed for local and temporary 
use, when urged against the vital, essential spirit, and 
plainest precepts of our religion ?" In regard to the 
temporary character of the regulation of slavery as 
taught in the Scriptures, we are pleased to find the 
views we have offered on this aspect of the question 
sustained by so respectable authority. We think, 
however, that on the whole there is some little confu- 
sion of thought in the Doctor's views on this subject. 
In answer to the following argument in favour of 
slavery, viz., " Slavery, it is said, is allowed in the Old 
Testament, and not condemned in the New; Paul 
commands slaves to obey ; he commands masters not 
to release their slaves, but to treat them justly. 
Therefore slavery is right, is sanctified by God's 
word :" — he says, in vol. ii, page 99, " This reasoning 
proves too much. If usages sanctioned in the Old 
Testament, and not forbidden in the New, are right, 
then our moral code will undergo a sad deterioration. 
Polygamy was allowed to the Israelites, was the 
practice of the holiest men, and was common and 
licensed in the age of the apostles. But the apostles 
nowhere condemn it, nor was the renunciation of it 
made an essential condition of admission into the 
Christian Church. It is true, that in one passage 
Christ has condemned it by implication. But is not 
slavery condemned by stronger implication, in the 
many passages which make the new religion to con- 
sist in serving one another, and in doing to others 
what we would they should do to ourselves ? Why 



AN ESSAY ON SLAVERY. 39 

may not Scripture be used to stock our houses with 
wives as well as slaves ?" If by this language w r e are 
to understand the Doctor as placing polygamy and 
slavery in the same category, as to original right, 
there is no controversy between us. For with him, 
as the reader has seen, and will further see in the 
sequel, we do not believe in the essential rightfulness 
of slavery. But if we are to understand him, as my 
friend's objection supposes, that in the teaching of the 
New Testament the same tolerance is lent to the 
practice of polygamy that is lent to the practice of 
slavery, we must, for the following reasons, beg leave 
to dissent from both their views. And first : from 
the teaching of Christ and the apostles, it is obvious 
beyond controversy that a man is restricted to one 
wife, and a woman to one husband, at a time. Jesus 
says, " For this cause shall a man leave his father and 
mother, and shall cleave unto his wife: and they twain 
shall be one flesh." Matt, xix, 5. And Paul says, 
" Nevertheless let every man have his own wife, and 
let every woman have her own husband." 1 Cor. vii, 2. 
" For this cause shall a man leave his father and mo- 
ther, and shall be joined unto his wife, and they two 
shall be one flesh. And nevertheless let every one 
of you in particular so love his wife even as himself, 
and the wife see that she reverence her husband." 
Eph. v, 31, 33. In 1 Tim. iii, 2, 12, as also in Titus 
i, 6, the apostle, speaking of the qualifications of bishops 
and deacons, says, " they must be the husband of one 
wife." That is, we suppose, it was lawful for them 
to have one wife, — and but one, — at the same time. 
So that nothing can be more plain and clear than 
that it is the Divine will that every son of Adam 
should have a daughter of Eve, and vice versa. 



40 AN ESSAY ON SLAVERY. 

And this view of the subject is very much 
strengthened by all that catalogue of Scriptures which 
allows sexual intercourse only in lawful wedlock ; and 
invariably restricts it under the fearful penalty of the 
Divine displeasure, both here and hereafter, to the one 
lawful wife, or husband. So that there is no room 
for inference that the gospel dispensation, under any 
circumstances, recognizes or tolerates the lawfulness 
of polygamy, or a plurality of wives. 

For, second : While, as we have seen and proved 
by various passages of Scripture, and which might 
have been greatly multiplied, both from the Gospels 
and the Epistles, that it is according to the laws of 
Christianity for a man to have one wife, there is not 
the most distant intimation to be found in the New 
Testament that it will meet the Divine forbearance 
or tolerance that we have a plurality of wives or hus- 
bands, — that is, more than one at a time. And hence 
all approbatory allusions to the conjugal state in the 
New Testament are restricted to the husband of 
one wife, or the wife of one husband. 

True, it may be argued that, in the Epistles to 
Timothy and Titus, in the language above quoted, 
where the bishops and deacons are restricted to one 
wife, by implication a plurality of wives would be 
allowable, to such as were not in the pastoral office. 
Should we for the sake of argument concede this, it 
would necessarily carry with it the following very 
embarrassing difficulty : that drunkenness, and all 
the other bad traits of character there enumerated 
and condemned, would be no objection to the Chris- 
tian character of those not in the pastoral office : 
which would be fatal to the argument. 

But another discrimination, of striking importance to 



AN ESSAY ON SLAVERY. 41 

the correct understanding of the points of disagree- 
ment in which these two questions are presented in 
the New Testament, is that as above stated, while 
they nowhere intimate that polygamy would be al- 
lowed or tolerated, and hence give no instructions 
for the regulation of a plurality of wives, or more than 
one at a time. They do, according to the Doctor's 
own acknowledgment, distinctly recognize and tole- 
rate the relation of slavery, as a temporary regulation, 
and give those instructions for its government which 
were calculated to make the best of it under the cir- 
cumstances ; and which, on his acknowledgment, 
were in force up to the time of his writing the work 
from which we quote ; for he not only admits, but 
lauds, the private virtue and Christian love of those 
in the relation. On page 54, he says : " Absolute 
monarchy is still a scourge, though among despots 
there have been good men. It is possible to abhor 
and oppose bad institutions, and yet to abstain from 
indiscriminate condemnation of those who cling to 
them, and even to see in their ranks greater virtue 
than in ourselves. It is true, and ought to be cheer- 
fully acknowledged, that in the slaveholding States 
may be found some of the greatest names of our his- 
tory, and, what is still more important, bright exam- 
ples of private virtue and Christian love." Now 
how, in view of all these facts, it can be claimed by 
the Doctor that polygamy and slavery stand precisely 
on the same footing; and by our friend, that poly- 
gamy is just as eligible to church-fellowship as the 
slavery relation, we are at an utter loss to conceive. 
In either case, to make good their respective positions, 
they should give us the same unequivocal Scriptural 
laws, on the authority of the New Testament, to 



42 AN ESSAY ON SLAVERY. 

govern polygamy in the Church, that are given for 
this purpose to govern the relation of slavery ; or 
otherwise wholly disprove the applicability of those 
passages to the slavery relation that are claimed in 
its support. This the Doctor does not attempt ; but 
unhesitatingly admits their applicability and force 
temporarily, as before stated. And we think our 
friend will not stake his reputation for critical autho- 
rity against the learning of the Church and of the 
world. And we think, instead of finding a like 
amount of Scriptural authority to govern polygamy 
in the Church that is found to govern the relation of 
slavery, as a temporary regulation, there cannot, as 
before stated, be found one single passage that, by any 
torturing, can be made to look to its recognition and 
regulation in the Church. And further, if polygamy, 
like slavery, was authorized by existing civil laws, and 
was to any considerable extent the practice of the 
country, the facts already stated — first, that it is the 
doctrine of the New Testament that a man shall have 
but one wife at the same time ; and, secondly, that 
there is not in all the New 7 Testament the most dis- 
tant approbatory allusion to, or tolerant recognition 
of, the practice of polygamy — place the action of the 
Church on very distinct and entirely different grounds. 
In the case of polygamy, be the civil authority for or 
against it — law or no law — all we can learn from the 
New Testament respecting it, is clearly and une- 
quivocally against it, as an element of Church organi- 
zation ; whereas, the relation of slavery, on the teach- 
ing of the New Testament, as expounded by the best 
critical and literary lights the Church and the world 
have produced, was, in the days of the apostles, taken 
into the Church, and suitable directions given for its 



AN ESSAY ON SLAVER V. 43 

regulation, as an element of religious society. There- 
fore the cases are not in agreement ; and the argu- 
ment that will sustain the action of the Church in the 
one case, affords no plea whatever in the other. And 
further, the principle of volition or agency involved 
in the case of the highwayman, adulterer, or drunkard, 
before alluded to, applies, in all its force, to the poly- 
gamist. 

Note. On reading this section to our friend above 
alluded to, he informed us, that he did not intend to 
be understood as saying, that the cases were presented 
in the same light in the New Testament. Having, 
however, frequently heard the argument used by 
others, we insert the article. 



SECTION V. 

THE RELATION OF SLAVERY AS TAUGHT IN THE OLD TESTAMENT. 

The Scriptures teach us that God is not careless of 
the conduct of his rational creatures ; that such is the 
essential goodness and rectitude of his nature, that he 
has an infinite pleasure in our doing right, and is al- 
ways displeased with us when we do wrong. Right 
and wrong, or righteousness and wickedness, are rela- 
tive terms, having respect to some rule or law by 
which the moral quality of actions or relations is de- 
termined. That rule or law is the word of God — the 
Scriptures of the Old and New Testaments ; which 
profess to be, and are received by all Christians as, 
a revelation from heaven, for the instruction of man- 
kind in the -principles and practice of moral duty. 



44 an essay on Slavery. 

And when we consider the ignorance and wants of 
the world, together with the essential character of the 
Author of the Bible, as a God of wisdom, truth, and 
goodness, as we might naturally expect, there is a 
fulness of instruction, embracing everything impor- 
tant for us to know, to guide us into all truth, in all 
the various relations and duties of the present life. 
On the verity of this proposition, we presume there 
is no disagreement aniona; Christians. And infidels 
have done homage to the Scriptures, by acknow- 
ledging and testifying to the sublimity and super-ex- 
cellence of their moral teachings. The difficulty is 
not as to the verity of what they teach, and its para- 
mount obligation on mankind as a rule of duty, but 
what they teach — what is their meaning on this, that, 
or the other subject. The most serious and heated, 
not to say angry and bloody controversies, have fre- 
quently grown out of mere differences of opinion as 
to what they teach : not so much, however, on ques- 
tions of moral duty, as on other notions and opinions 
that are not really essential to religion. Happily for 
the world, the reign of ignorance and passion, is fast 
passing away ; while reason and truth are asserting 
and maintaining empire, to the honour of human na- 
ture, and the glory of Christianity. So that on ques- 
tions indifferent, we more generally agree to disagree ; 
and conduct our disputations involving more essential 
points, with a marked spirit of courtesy and forbear- 
ance, as compared with former ages of the Church. 
Exceptions to the rule are not of so frequent occur- 
rence as formerly ; and, in Protestant Christendom, 
appear, so far as we are posted on the subject, to be 
mainly confined to the partisans taking different, or 
apparently different positions on the slavery question ; 



AN ESSAY ON SLAVERY, 45 

which we acknowledge to be an exciting question, 
and, without great precaution, liable to lead to 
different conclusions in our search after the truth ; 
and the grounds of difference in those conclusions 
may, as we think, be summed up in the following 
considerations : — 

First : Our education, or the preconceived opinions 
we bring with us to the Bible, if we examine it at all ; 
by which its teachings are prejudged, and made to 
speak a language in unison with such education or 
opinion, either for or against, as the case may be ; — a 
state of mind, at all times, under all circumstances, 
and on all subjects, unfavourable to the eliciting and 
ascertainment of truth. Second : Views hastily drawn 
from a partial examination of the Scriptures, or from 
certain general principles laid down in the Bible, with 
which, it is believed, and confidently asserted, the 
slavery relation cannot be reconciled. 

Now, while it is a rational conclusion, that a man, 
who brings his preconceived opinions to the Bible 
for support, or who hastily and partially examines the 
Scriptures on this or any other subject, may arrive 
at erroneous opinions ; it may be readily admitted, 
that general principles may be a safe guide to con- 
duct us to proper conclusions on any given subject, 
in the absence of specific law. But when we have 
the direct teaching of the Scriptures with regard to 
such subject, it becomes our duty to seek the best 
method of explaining and harmonizing what may 
seem contradictory ; rather than array Scripture 
against Scripture, and thus make the word of God 
contradict itself. Or if the seeming or apparent dif- 
ficulty is above our comprehension, it would be more 
modest and becoming in us, to set it down to our 



46 AN ESSAY ON SLAVERY. 

want of capacity to grasp the vastness of his plans 
of government and providence ; — concluding with the 
Psalmist, that to us " clouds and darkness " may be 
round about an administration, embracing all worlds, 
sweeping over all time, and extending through all 
eternity; but rejoicing at the same time to know, 
that God sits above the clouds, and above the dark- 
ness, and, with calm and unruffled dignity, surveys 
the harmonious workings of all its parts, and its final 
tendency to secure the common and greatest good of 
all his creatures. 

To the law and testimony, as the ultimate standard 
of appeal for the settlement of this question. For 
whatever position we may take, if it does not accord 
with, and cannot be sustained by, their teachings, it 
has not truth for its foundation. 

We will first call attention to the Old Testament 
Scriptures. And the question here arises, Does the 
teaching of that book recognize the relation of one 
man, as the servant and slave of another ; and the 
master or owner as having a right of property in 
such servant or slave ? 

In Genesis xvii, 12, 13, where the rite of circum- 
cision is instituted and enjoined, Abraham is com- 
manded to circumcise every man-child eight days 
old, born in his house or bought with his money. 
Now here appear to be two classes of dependents or 
servants, — one a household servant, the other his 
slave, bought with his money. For we find in the 
23d verse, that Abraham took Ishmael, his son, and 
all that were born in his house, and bought with his 
money, every male that was among them, and cir- 
cumcised them on the self-same day as God had said 
unto him. So that there were two classes independ- 



AN ESSAY ON SLAVERY. 47 

ent of his family direct ; one of which was his pro- 
perty, having been bought with his money. 

In the 21st chapter of the Book of Exodus, where 
sundry laws are given respecting men-servants, we 
find the relation and property principle not only 
stated, but distinctly recognized as a part and parcel 
of the political regulations by which Jehovah in- 
tended to govern the Jewish nation, and those of the 
heathen nations round about, who became incorpo- 
rated with them. The chapter opens with these re^ 
markable words : " Now these are the judgments 
which thou shalt set before them." And those re- 
lating to the question under consideration, found in 
the 20th and 21st verses, are as follows : " And if a 
man smite his servant, or his maid, with a rod, and 
he die under his hand, he shall surely be punished. 
Notwithstanding, if he continue (live) a day or two, 
he shall not be punished ; for he is his money." In 
examining the Jewish law, the intelligent reader will 
observe the change in the penal sanctions, or punish- 
ment, by which the violation of these civil or politi- 
cal regulations are visited. 

" He that smiteth a man, so that he die, shall 
surely be put to death." 

" If a man come presumptuously upon his neigh- 
bour, to slay him with guile," — he is to die. 

" And he that smiteth his father or his mother, shall 
be surely put to death." 

" And he that stealeth a man and selleth him, or if 
he be found in his hand, he shall surely be put to 
death." 

But if he smite his servant, so that he die under his 
hand, he is to be punished ; should he live a day or 
two, and then die, he is not liable to any punishment ; 



48 AN ESSAY ON SLAVERY. 

the law presuming some other agency as the cause 
of his death, than the correction administered by the 
master. 

It is to this principle in the political constitution, 
or civil regulations, of the Jewish government, rela- 
tive to the correction of servants, that the laws of 
many, if not of all the slaveholding States, on this 
subject, are to be traced. This is the clue to their 
origin, as appears from their close agreement in some 
of their details ; and also from the well-known fact, 
that all the governments of civilized and Christian 
nations have drawn largely on the principles of civil 
polity laid down in the Jewish Scriptures. 

We have not called up this case for the purpose 
of justifying, in this age of the world, and in a coun- 
try where Christianity and civilization have received 
their strongest development, either the inhumanity 
of the laws for the correction or punishment of ser- 
vants or slaves, or the protection of the master in his 
worse than brutal cruelty in the punishment often in- 
flicted. But, first, for the information of those who 
may have no knowledge of this Jewish precedent, 
from which these laws are derived. And, second, to 
show the confidence these States may have in the 
correctness of their political and civil regulations, as 
being manifestly drawn, in this particular, from this 
precedent in the Jewish law ; — hoping thereby to 
soften, in some degree, the asperity generally felt, 
and the bitterness of invective often indulged, in the 
expression of our sentiments and feelings on this 
very grave question ; and so far, and no farther, than 
may be in accordance with truth in the premises, 
stir up a feeling of sympathy, that will lead us to 
make due allowance for the overawing tendency of 



AN ESSAY ON SLAVERY. 49 

authority drawn from that source ; and to expostu- 
late with them as rational and accountable beings, in 
the spirit of candour; and thus endeavour to 
show them, that interest and duty conspire to require 
them, in this matter, to put away the evil of their 
doings. 

In the twenty-fifth chapter of the book of Leviti- 
cus, commencing at the thirty-ninth verse, the bond- 
servant or slavery relation, and property-principle, is 
again brought into notice, in a w T ay, arid under cir- 
cumstances, that mark its distinction from hired ser- 
vice or bond-service, as in the case of apprentice- 
ship. " And if thy brother that dwelleth by thee be 
waxen poor, and be sold unto thee, thou shalt not 
compel him to serve as a bond-servant ; but as a 
hired servant, and as a sojourner, he shall be with 
thee, and shall serve thee unto the year of jubilee. 
And then shall he depart from thee, both he and his 
children with him, and shall return unto his own 
family, and unto the possession of his fathers shall he 
return. For they are my servants which I brought 
forth out of the land of Egypt ; they shall not be 
sold as bondmen. Thou shalt not rule over them 
with rigour, but shalt fear thy God. Both thy bond- 
men and bond-maids, which thou shalt have, shall be 
of the heathen that are round about you ; of them 
shall ye buy bond-men and bond-maids. Moreover, 
of the children of the strangers that do sojourn 
among you, of them shall ye buy, and of their fami- 
lies that are with you, which they begat in your 
land ; and they shall be your possession, and ye shall 
take them as an inheritance for your children after 
you, to inherit them for a possession ; they shall be 
your bond-men forever ; but over your brethren, the 

3 



50 AN ESSAY ON SLAVERY. 

children of Israel, ye shall not rule one over another 
with rigour.*' 

It will be seen by the intelligent reader, that there 
is quite a difference made between the Jewish servant 
and the heathen servant ; or those that were made 
servants of the families of the strangers that dwelt 
among them. With regard to Jewish servants, they 
were not to be ruled over with rigour by an Israelite, 
nor were they to suffer a sojourner or stranger to 
rule over one of their brethren with rigour in their 
sight. And in the hands of either Jew or sojourner, 
he was to be considered and treated as a hired ser- 
vant, and not as a bondsman ; and could not be re- 
tained in servitude in the hands of his brother longer 
than seven years, (Exod. xxi, 2,) unless by the vo- 
luntary agreement of the parties. And that there 
might be no deception or imposition practised in the 
matter, all such cases were examined in the most 
public and solemn manner, and ratified by a simple, 
but most significant rite, — the boring the ear with an 
awl at the door-post, which signified, says Clarke, his 
attachment to the house and family of his master, and 
his readiness to hear and obey punctually all his mas- 
ter's orders. Exod. xxi, 56. 

There seems to be a difference as to the length of 
time he might have to serve a stranger or sojourner, 
should he fall into the hands of such a one, — till the 
year of jubilee, which occurred every fiftieth year. 
This liability, however, was contingent. If himself or 
his friends were not able to redeem him, he had to re- 
main till the year of jubilee. If either were able, he 
could be redeemed at any time. There was no such 
provision in behalf of the other servants, bought of the 
heathen or of the families of strangers that dwelt 



AN ESSAY ON SLAVERY. 51 

among them. They were to be bond-servants to 
them and their children forever, and, as such, liable, in 
that capacity, to needful correction. 

Another thought here in this connexion, and of 
some importance in establishing the property principle, 
is found in the fourth verse of the twenty-first chapter 
of Exodus ; where the children of the bond mother are 
said to partake of her condition, though the father 
may be entitled to his liberty. 

Now, that this general view of this grave question 
may not be disregarded and set aside as a thing of 
naught, it ought, or should be remembered, that the 
Almighty and allwise God personally delivered these 
several laws to Abraham and Moses ; as the reader 
will find by referring to the several books, chapters, and 
verses, from which we have quoted. And it is, or 
should be, enough for man to know that God has 
spoken, to reverence his authority. 



SECTION VI. 

THE RELATION OF SLAVERY, AS TAUGHT IN THE NEW TESTAMENT. 

Having cursorily examined the Old Testament Scrip- 
tures on this subject, we will proceed in the next place 
to call attention to what is said about it in the New ; 
and passing over all merely incidental allusions, we 
will examine those passages that bear directly on the 
question. 

In 1 Cor. chap, vii, the apostle, when advising or 
enjoining persons in the various conditions of life to 
be content with the allotments of Providence, gives 
this general direction : " Let every man abide in the 



52 AN ESSAY ON SLAVERY. 

same calling wherein he was called." And then, by- 
way of particularizing, he says, " Art thou called being 
a servant ? care not for it ; but if thou mayest be made 
free, use it rather. For he that is called in the Lord, 
being a servant, is the Lord's free man : likewise also 
he that is called, being free, is Christ's servant." This 
language is spoken of a person in a state of bondage, 
or slavery. Such is conceded to be its meaning, 
even by some of the most ultra abolitionists. Some, 
however, deny this interpretation ; claiming that it re- 
lates to hired service or apprenticeship; for whose 
sake, as to its true import, we will offer some thoughts 
by way of criticism, and which appear to us sufficient 
to settle the question. The language used is such as 
cannot be rationally understood of hired service or 
apprenticeship : " If thou mayest be made free," clearly 
implying the possibility that the persons addressed or 
spoken to may never obtain their liberty or freedom. 
And, as all know that hired labourers or apprentices, 
according to the laws governing those relations, do, 
at a stipulated time, obtain their freedom, the language 
here used can, by no torturing, be made to apply to 
such cases. But moreover, such a construction would 
involve the very serious difficulty that the apostle 
was endeavouring to unsettle those very useful and 
necessary relations of society. For it is clear, from 
the face of the passage, that a state of freedom from 
their legal term of employment or servitude was bet- 
ter for them, and, as such, to be preferred and sought. 
Now, not to say anything of the effect of such teach- 
ing upon the infant kingdom of our Lord Jesus Christ 
in the world, which, doubtless, must have been most 
disastrous, how would the apostle appear before an 
intelligent universe, as a man of sound, discriminating 



AN ESSAY UN SLAVERY. 53 

judgment ? It places him in a most unenviable predica- 
ment as a man of sense, and must, therefore, if it have 
any meaning at all, and we can form any just con- 
ceptions of the ideas language is designed to convey, 
relate to a state of slavery. There is no getting away 
from this conclusion. 

The next passages found in the New Testament to 
which we shall call attention are, Eph. vi, 5-8 : " Ser- 
vants, be obedient to them that are your masters ac- 
cording to the flesh, with fear and trembling, in single- 
ness of your heart, as unto Christ ; not with eye-ser- 
vice, as men-pleasers ; but as the servants of Christ, 
doing the will of God from the heart ; with good-will 
doing service, as to the Lord, and not to men : know- 
ing that whatsoever good thing any man doeth, the 
same shall he receive of the Lord, whether he be bond 
or free." Col. iii, 22 : " Servants, obey in all things 
your masters according to the flesh ; not with eye-ser- 
vice, as men-pleasers ; but in singleness of heart, fear- 
ing God." 1 Pet. ii, 18, 19 : " Servants, be subject to 
your masters with all fear ; not only to the good and 
gentle, but also to the froward. For this is thank- 
worthy, if a man for conscience towards God endure 
grief, suffering wrongfully." We take them all to- 
gether, because of their kindred phraseology and im- 
port. That these relate to a state of slavery, is clear 
from their import, or the common-sense meaning of 
the language used. In Eph. vi, 8, the apostle winds 
up his exhortation to the servants by this general re- 
mark : " Knowing that whatsoever good thing any 
man doeth, the same shall he receive of the Lord, 
whether he be bond or free." Here is a broad line of 
distinction drawn between the condition of the per- 
sons spoken of; the one is a bondman, the other a free 



54 AN ESSAY ON SLAVERY. 

man. But it is urged here again, that the term bond, 
as here used, implies nothing more than the obligation 
of hired service or apprenticeships. This interpreta- 
tion, apart from its unsettling the meaning of the term, 
as used by the apostle in his letter to the Corinthians, 
which we have just noticed, and elsewhere, in his vari- 
ous letters to the churches, as it appears to us, falls 
very far short of the strength of the language used in 
these passages : " Servants, be subject to your masters 
according to the flesh, with fear and trembling ;" and, 
" Servants, be subject to your masters with all fear." 
Now, the laws governing the relations of hired ser- 
vice or apprenticeship, do not invest the employer or 
master with such authority over the persons in his 
employ or service, as to require them to " fear and 
tremble, with all fear," &c, when they come into his 
presence ; and, for this reason, is of doubtful applica- 
tion. But if we understand it as relating to slavery, 
where the laws, as they always do, so far as our reading 
on the subject of slavery is concerned, give the mas- 
ter, in some sort, a right over the life of his slave, there is 
some relevancy in the language used. He may well 
be subject " with fear and trembling," " with all fear," 
lest his life pay the forfeiture of any seeming inatten- 
tion to, or want of respect for his master's authority. 
Whatever others may think as to the merit of 
this criticism, to us there is some force in it ; as it 
gives an easy and natural sense to the language em- 
ployed. In something after the shape of an accidental 
discussion with the Rev. Edward Smith, on the sinful- 
ness of slavery under all circumstances, so as to ex- 
clude the persons connected with it from the Church 
of God, he took the ground that these passages did 
not relate to a state of slavery. We threw this criti- 



AN ESSAY ON SLAVERY. 55 

cism in his way, and he was so pressed with the diffi- 
culty, that he could not, and did not, attempt to meet it 
in any other way than by roundly, repeatedly, and 
flatly denying, that the master here spoken of was the 
object of the servant's fear ; contending that when 
Paul says, " Servants, be subject to your masters ac- 
cording to the flesh, with fear and trembling ;" and that 
Peter, when he said, " Servants, be subject unto your 
masters with all fear ; not only to the good and gentle, 
but also to the froward," had reference to God, and to 
God only, as the object of their fear. And after mak- 
ing one of his longest and strongest efforts to establish 
this garbling, by arguing that man was not to fear his 
fellow-man, proceeded to prove that God was the ob- 
ject of fear spoken of in these passages, by the follow- 
ing quotations : " Be not afraid of him that can kill the 
body, and after that hath no more that he can do ; but 
fear him, that after he hath killed, hath power to cast 
into hell ; yea, I say unto you, fear him ;"- and, " The 
fear of man bringeth a snare ;" passages as irrelevant 
as the gloss was unjustifiable ; and, on his part, an act 
of daring presumption on the ignorance and gullibility 
of the audience, unsurpassed in the history of such dis- 
cussions. For a school-boy, ten years old, capable of 
understanding the ideas conveyed by plain language, 
could and would tell you, that in those passages the 
master, and not God, is the object of the servant's fear. 
But furthermore, this garbling involves, necessa- 
rily, the following very gross absurdity, namely, that 
there are many Gods of opposite character. "Ser- 
vants, be subject to your masters with all fear," that is, 
(according to the Rev. E. Smith,) to God; "not only 
to the good and gentle Gods, but also to the froward 
Gods ; for this is thankworthy, if a man for conscience 



58 AN ESSAY ON SLAVERY. 

toward (some other) God endure grief, suffering wrong- 
fully." Now this extended application of the gloss, 
while it appears to us to be legitimate, renders the in- 
terpretation what it is in truth, supremely ridiculous. 
And it may well excite our wonder, how a man of his 
acknowledged abilities, and large pretensions, — for he 
told us in the discussion, that he had more books than 
any Methodist preacher he ever knew — that his library 
would weigh over a ton ; and made some remarks 
about his head, as being equal to his number of books, 
and the weight of his library ; (big words from a large 
man, in a tall way, for intimidation and effect,) — could 
possibly embrace, announce, and labour long and hard 
to prove a doctrine, so manifestly at war with the 
plain common-sense understanding of the language 
used, and so ruinous to the essential character of the 
God of the Bible. The difficulty would have been 
fully solved to the reader had he been present, and 
heard the Rev. brother give the history of his becom- 
ing an abolitionist. 

He had been in all thirty years a preacher of the 
gospel. Twenty years of that time he had been a 
good anti-slavery man ; the last ten years an abo- 
litionist. So that during the space of twenty years 
studying and preaching the gospel, with all the ad- 
vantages of his number of books, the weight of his 
library, and the head God had given him, he could 
only get light enough to see that slavery was wrong, 
and thus become an anti-slavery man. Some aboli- 
tion documents, according to his own showing, were 
the honoured instruments of his conversion. And so 
easy was his faith, and ready the disposition of his 
heart to receive from this source what he had failed 
to learn from the Bible during the space of twenty 



AN ESSAY ON SLAVERY. 57 

years reading and studying it, that before he had read 
the half of them he was converted out and out. So 
that, from his own account, it mattered but little 
whether the unread half of those documents had 
been a mere rehearsal of the wondrous exploits of 
Robinson Crusoe, or Sinbad the Sailor : he was fully 
brought over, and ready to face to the music of their 
teachings. 

This docile state of mind preparing him to embrace 
the system ; — his new-born zeal as a recent con- 
vert; — his loss of fraternal feeling for his former 
brethren ; — his firmness, or strong in his own way ; — 
together " with fancy's airy flight " of large success 
attending the new movement, with which the " Lion 
of the West " would be honourably connected ; all 
conspired to commit him fully. And he appears to 
be so absorbed with the importance of the subject, 
that we would say, he takes all for granted without 
examination ; and seems to think, that all the world 
has to do on this subject, is to hear and receive the 
law at his mouth, and act accordingly. 

The next passage to which we call attention, is 
found in 1 Tim. vi, 1, 2. " Let as many servants as 
are under the yoke, count their own masters worthy 
of all honour, that the name of God and his doctrine 
be not blasphemed. And they that have believing 
masters, let them not despise them, because they are 
brethren ; but rather do them service, because they 
are faithful and beloved ; partakers of the benefit." 
Here the obligation of the servant " under the yoke," 
(a form of expression decisive of the slavery relation,) 
to obey both heathen and Christian, or believing mas- 
ters, is not only distinctly and clearly stated, but 
argued to vindicate the divinity, practical utility, and 



58 AN ESSAY ON SLAVERY. 

excellence of the doctrines of the gospel they were to 
teach, " that the name of God and his doctrine be 
not blasphemed." And also the Christian character 
of the believing master is fully endorsed, " as brethren 
faithful and beloved," and as having stronger claims 
on their fidelity, — "rather do them service," — from 
this very consideration. 

So that it unquestionably appears from this pas- 
sage, (if the relation here spoken of be that of 
slavery,) that the apostolic practice was to take both 
believing master and servant (or slave) into the 
Church, as the rightful partakers of its common privi- 
leges and blessings. And that such is its import, 
appears to us to be so very clear and conclusive from 
its face, as not to admit of rational quibble or doubt ; 
and which, in our next chapter, we will show to be 
the opinion and interpretation of the most learned 
and accredited lights of the Church and the world. 

And this view of the subject derives no inconside- 
rable degree of strength from the language of the 
apostle Peter, when he speaks of "good and gentle 
masters," in contradistinction from " froward mas- 
ters." For when we reflect on the very discriminating 
use made of words and phrases in the Christian reve- 
lation, it is not fairly to be presumed that the apostle 
used this phraseology in that loose sense which would 
exclusively apply to those traits of character which 
we sometimes witness in men, apart from the con- 
verting grace of God. 

Another argument of great weight, in favour of the 
interpretation we have here given of the import of these 
various passages, is, that the obligation, or duty of ser- 
vants to obey their masters, is nowhere in them urged 
from considerations of right, but from principles of moral 



AN ESSAY ON SLAVERY. 59 

goodness, etc. For the proof or correctness of this 
position, the reader is referred to the section con- 
taining the argument against the Divine right of 
slavery, as drawn from the law of revelation. Now, 
if this view of the subject be correct, the language 
of those various passages cannot well be understood 
as applying to hired service or apprenticeships. In 
these relations there is a principle of right involved. 
If I stipulate with a man for so much wages, for a 
certain amount of labour to be performed ; or take 
an indented apprentice for a specified time, to teach 
him my art or profession, whatever it may be ; they 
are responsible, on principles of right, to be faithful. 
Now a law enforcing their obligation to fidelity, that 
did not involve this principle of right, would be too 
loose to meet or cover the case, and therefore, in a 
civil sense, of no practical utility. Such we claim to 
be the fact in relation to the question before us ; and for 
this reason, that those passages of Scripture in contro- 
versy do not relate to these civil relations, but to that 
of slavery. Mark ! it is not intended to be said that 
they can have no application to those relations ; but, 
for the reasons above stated, that they were not origi- 
nally intended to, and do not, exclusively apply to 
them. 

Now, from the very clear, distinct, and unequivo- 
cal manner in which this subject is presented, in the 
Patriarchal, Jewish, and Christian dispensations, it is 
somewhat difficult to conceive how a contrary opi- 
nion ever obtained, especially among men of sober 
and mature reflection, who, from the heart, implicitly 
receive the Holy Scriptures as a revelation from God. 
That superficial minds, which, on this subject, jump 
at conclusions, without the labour of examining it in 



60 AN ESSAY UN SLAVERY. 

its connexion with the principles of God's moral and 
providential government, should see some difficulties 
hanging about it, is to be looked for on this as well as 
all other subjects that do not lie on the surface, so as 
to be fully scanned and comprehended at one glance 
of their self-supposed flaming penetration. But, that 
men of sound judgment and patient thought should 
be led away by first appearances, has been to us a 
matter of some surprise, and which has led us to in- 
quire after the reasons in the premises. And the 
result of our cogitations is, that a remark we read, in 
the days of our youth, in the works of Mr. Fletcher, 
on another subject, is true of this subject : — ' ; That 
nothing is more common than for men, under the 
plausible pretence of avoiding an extreme, rushing 
into the other, or opposite extreme." Now, we fear, 
it has been too generally taken for granted, that if we 
admit that those Scriptures really do, and especially 
the gospel dispensation, endorse the Christian charac- 
ter of a master in the relation, we are thereby com- 
pelled to recognize the Divine right of slavery, as 
an institution specially appointed by God, as the 
Moral Governor of the universe. 

We, however, as we shall endeavour to prove in 
the sequel, to the satisfaction of the attentive reader, 
do not think this conclusion necessarily follows. 



AN ESSAY ON SLAVERY. 61 



SECTION VII. 

CRITICAL AUTHORITIES. 



In our last sections we briefly reviewed those passa- 
ges of Scripture, found in the Old and New Testa- 
ments, which involve the slavery relation, and, as we 
claim, were given for its regulation; and have en- 
deavoured, by a variety of critical and argumentative 
remarks, to sustain the correctness of our position ; 
and which, to our own mind, we have made clear 
beyond reasonable doubt. We will next present to 
the reader's attention the views of several of the most 
distinguished and learned commentators, theologians, 
and lexicographers the Church and the world have 
produced for centuries. Indeed, had we time and 
space, we might collate the whole tribe of them ; for 
we believe there is not a single author extant, of pro- 
perly accredited and acknowledged critical ability in 
biblical and literary acquirements, who materially dif- 
fers from their general views on this grave subject. 
Hence our recent reformers discard their authority ; 
with what propriety, let a sober and candid public de- 
cide. And the more so, inasmuch as, if our present 
translation be incorrect, language has its laws of evi- 
dence, by which the true import of these several pas- 
sages can be fairly tried and decided, and the ques- 
tion in this way satisfactorily adjusted. 

We will first quote from the notes of Macknight. 

Eph. vi, 5 : " Servants, obey your masters," &c. As 
the Gospel does not cancel the civil rights of man- 
kind, I say to bond-servants, Obey your masters, who 
have the property of your body, " with fear and trem- 



62 AN ESSAY ON SLAVERY. 

bling," as liable to be punished by them for disobe- 
dience. 

Colos. hi, 22: "Servants, obey in all things," &c. 
Though the word in the original properly signifies a 
slave, our English translators, in all places where the 
duties of slaves are inculcated, have justly translated 
it servant ; because anciently the Greeks and Ro- 
mans had scarce any servants but slaves ; and be- 
cause the duties of the hired servant, during the time 
of his service, are the same as those with the slave. 
So that what the apostle said to the slave, was in 
effect said to the hired servant. Upon these princi- 
ples, in translations of the Scriptures designed for 
countries where slavery is abolished, and servants 
are freemen, the word in the original may with truth 
be translated servant. In this and the parallel passage, 
Eph. vi, 5, the apostle is very particular in his pre- 
cepts to slaves and lords ; because in all the coun- 
tries where slavery was established, many of the 
slaves were exceedingly addicted to fraud, lying, and 
stealing; and many of the masters were tyran- 
nical and cruel to their slaves. Perhaps, also, he 
was thus particular in his precepts to slaves, because 
the Jews held perpetual slavery to be unlawful, and 
because the Judaizing teachers propagated that doc- 
trine in the Church. But from the apostle's precepts 
it may be inferred, that if slaves are justly acquired, 
they may be lawfully retained ; as the gospel does not 
make void any of the civil rights of mankind. 

1 Tim. vi, 1, 2: Let whatever Christian slaves are 
under the yoke of unbelievers pay their own masters 
all respect and obedience, &c. 

2. And those Christian slaves who have believing 
masters, let them not despise them, fancying that they 



AN ESSAY ON SLAVERY. 63 

are equals because they are brethren in Christ ; for 
though all Christians are equal as to religious privi- 
leges, slaves are inferior to their masters as to sta- 
tion. 

Titus ii, 9 : " Exhort servants to be obedient," &c. 
Slaves exhort to be subject to their own masters, and 
in all things lawful, to be careful to please them, &c. 

1 Pet. ii, 18 : Household slaves, be subject to your 
own lords with all reverence, although they be unbe- 
lievers ; and give obedience not only to the humane 
and gentle, but also to the ill-natured and severe. 

We quote next from Burkitt. 

1 Tim. vi, 1 : Christianity frees persons from sinful 
slavery or bondage, but not from civil servitude and 
subjection. Observe the general duty required of all 
servants towards their masters. 1. Their infidel or 
unbelieving masters ; they are required to carry it du- 
tifully and respectfully toward them. 2. Their be- 
lieving and Christian masters ; they should not despise 
them because they are brethren. 

Tit. ii, 9 : " Exhort servants," &c. The souls of 
the poorest servants, or slaves, for whom Christ died, 
must be of precious account with him, &c. 

1 Pet. ii, 18: " Servants, be subject," &c. Thus 
let Christian servants be subject to their masters, 
whether Christian or heathen, giving due reverence 
and respect. 

The following is from Thomas Scott's Notes and 
Observations : — 

Lev. xxv, 44-46 : The Israelites were permitted to 
keep slaves of other nations, perhaps in order to typify 
that none but the true Israel of God participate of 
that liberty with which Christ has made his people 
free. But it was also allowed, that in this manner 



64 AN ESSAY ON SLAVERY. 

the Gentiles might become acquainted with the true 
religion : and when the Israelites copied the example 
of their pious progenitors, there can be no reasonable 
doubt that it was overruled to the eternal salvation 
of many souls. 

1 Cor. vii, 21, 22 : If then any one had been con- 
verted in a state of slavery, (which was the common 
case of servants in those days, that is, of a very large 
majority, in many cities and countries,) and he was 
the property of a heathen master, let him be less so- 
licitous about his liberty, than about glorifying God 
in that trying situation. But if he was able, or had a 
fair opportunity of obtaining his liberty, he would do 
well to embrace it. The converted slave, however, 
was called to the noblest liberty as a freedman of 
Christ, and emancipated from Satan's yoke. 

Eph. vi, 5-9 : The apostle next exhorts servants, 
who had embraced Christianity, to be obedient unto 
their own masters according to the flesh, that is, to 
whom they were subjected in temporal matters. In 
general, the servants at that time were slaves, the 
property of their masters ; and were often treated 
with great severity, though seldom with that systema- 
tic cruelty which commonly attends slavery in these 
days. But the apostles were ministers of religion, 
not politicians ; they had not that influence among 
legislators and rulers, which would have been requi- 
site for the abolition of slavery. Indeed, in that state 
of society as to other things, this would not have been 
expedient ; God did not please miraculously to inter- 
pose in this case ; and they were not required to ex- 
asperate their persecutors, by expressly contending 
against the lawfulness of slavery. Yet both the law 
of love, and the gospel of grace, tend to its abolition 



AN ESSAY ON SLAVERY. 65 

as far as they are known and regarded ; and the uni- 
versal prevalence of Christianity must annihilate sla- 
very, with many other evils, which in the present 
state of things cannot be wholly avoided. 

In the wisdom of God, the apostles were left to take 
such matters as they found them, and to teach servants 
and masters their respective duties, in the performance 
of which the evil would be mitigated, till in due time 
it should be extirpated by Christian legislators. And 
after various instructions, as to the manner in which 
servants or slaves should be governed by the princi- 
ples of Christianity in doing their duty, he remarks, 
on the other hand, believing masters ought to act from 
the same principles, and. in the same conscientious 
manner toward their servants, whether these were 
Christians or not ; exercising their authority with hu- 
manity and gentleness. 

Col. iii, 22-25. Thus the poor slave who singly 
aimed to please God, even in obeying the unreasona- 
ble commands of a harsh and severe master. 

1 Tim. vi, 1-5. The apostle next directed, that 
Christians who were "under the yoke" of slavery, 
should quietly attend to the duties of their lowly situa- 
tion ; counting their own masters entitled to all the re- 
spect, fidelity, and obedience, which that superior re- 
lation demanded, and not supposing their religious 
knowledge, privileges, or liberty, gave them a right to 
despise their heathen masters, to speak or act disre- 
spectfully to them ; to disobey their lawful commands, 
or to expose their faults to their neighbours. This 
they ought to attend to, that the name of God might 
not be blasphemed, and his truth and worship reviled 
among the Gentiles, by means of the failure of Chris- 
tian servants in acknowledged duties. And such of 



66 AN ESSAY ON SLAVERY. 

them as enjoyed the privilege of believing masters, 
ought by no means to despise them, or withhold from 
them due respect and obedience, because they were 
brethren in Christ, and so upon a level in respect to 
religious privileges ; but rather to do them service 
with double diligence and cheerfulness, because of 
their faith in Christ, and their interest in his love, as 
partakers of the inestimable benefits of his salvation. 
This shows that Christian masters are not required to 
set their slaves at liberty ; though they were instruct- 
ed to behave toward them in such a manner as would 
greatly lessen and nearly annihilate the evils of slavery. 
It would have excited much confusion, awakened the 
jealousy of the civil powers, and greatly retarded the 
progress of Christianity, had the liberation of slaves 
by the converts been expressly required by the apostles ; 
though the principles of the law and the gospel, when 
carried to their consequences, will infallibly abolish 
slavery. These things Timothy was directed to teach 
and enforce, as matters of the greatest importance ; 
and if any persons taught otherwise, and consented not 
to such salutary words, which were indeed the words 
of Christ speaking by him, and an essential part of the 
doctrine according to godliness, he must be considered 
as a self-conceited, ignorant man, who, being puffed up 
with an opinion of his own abilities, was ambitious of 
distinction and applause, though entirely unacquaint- 
ed with the real nature and tendency of the gospel. 
The picture here drawn of the great body of the 
croakers, so far as we have heard them on this subject, 
is to the life ; the likeness is perfect. 

1 Peter ii, 18-25. The apostle Peter exhorted ser- 
vants to obedience, even in stronger language than his 
beloved brother Paul had done. These were general- 



AN ESSAY ON SLAVERY. 67 

ly slaves, and many of them to heathen masters, who 
used them very cruelly. 

Next we quote from the Comprehensive Commen- 
taries. 

1 Tim. vi, 1,2 : " Let as many servants/' &c. If 
Christianity finds servants under the yoke, it continues 
them under it ; for the gospel does not cancel the obli- 
gations any be under, either by the law of nature or 
mutual consent. If servants that embraced the Chris- 
tian religion should grow insolent or disobedient to 
their masters, the doctrine of Christ would be reflect- 
ed on for their sakes, as it had made men worse livers 
than they had been before they received the gospel. 
Or suppose the master was a believer and the ser- 
vant a believer too ; would not that excuse him ; be- 
cause in Christ there is neither bond nor free ? No, 
by no means : they that have believing masters let 
them not despise them, because they are brethren ; 
for that brotherhood relates only to spiritual privileges, 
not to any outward dignity or advantage ; nay, rather 
do them service because they are faithful and beloved. 
They must think themselves the more obliged to serve 
them, because the faith and love that bespeak men 
Christians, oblige them to do good, and that is all 
wherein their service consists. 

We will now introduce to the attention of the reader 
the views of Dr. Adam Clarke on this subject. 

Gen. xvii, 13. " He that is bought with money " — a 
slave. 

Isaiah lviii, 6 : " Is not this the fast that I have 
chosen ? to loose the bands of wickedness, to undo the 
heavy burdens, and to let the oppressed go free, and 
that ye break every yoke ?" The Dr. commences his 
notes on this chapter, "Cry aioud, spare not. Never 



68 AN ESSAY ON SLAVERY. 

was there a louder cry against the hypocrisy, nor a 
more cutting reproof of the wickedness of a people, 
professing a national established religion, having all the 
forms of godliness without a particle of its power." 
And then on the sixth verse he says : " How can any 
nation pretend to fast, or worship God at all, or dare 
to profess that they believe in the existence of such a 
being, while they carry on what is called the slave- 
trade, and traffic in the souls, blood, and bodies of 
men ? O, ye most flagitious of knaves, and worst of 
hypocrites ; cast off at once the mask of religion, and 
deepen not your endless perdition by professing the 
faith of our Lord Jesus Christ, while ye continue in 
this traffic." 

1 Cor. vii, 21 : " Art thou called being a servant? 
care not for it ; but if thou mayest be made free, use 
it rather." Art thou converted to Christ while thou 
art a slave ; the property of another person, and bought 
with his money ? care not for it. This will not injure 
thy Christian condition ; but if thou canst obtain thy 
liberty, use it rather : prefer this state for the sake 
of freedom, and the temporal advantages connected 
with it. 

Verse 22 : " For he that is called " — the man who, 
being a slave, is converted to the Christian faith, — "is 
the Lord's free man ;" his condition as a slave does 
not vitiate any of the privileges to which he is entitled 
as a Christian. On the other hand, all free men who 
receive the grace of Christ, must consider themselves 
the slaves of the Lord, i. e. his real property, to be 
employed and disposed of according to his godly 
wisdom. 

In these verses the apostle shows that the Christian 
religion does not abolish our civil connexions ; in re- 



AN ESSAY ON SLAVERY. 09 

ference to them, where it finds us there it leaves us. 
In whatever relation we stand before our embracing 
Christianity, there we stand still : our secular condi- 
tion being no further changed than as it may be effect- 
ed by the melioration of our moral character, &c. As 
the reader can see by reference to his commentaries. 

In his general remarks at the close of the chapter, 
we find the following paragraphs : — 

" The conversion which the Scriptures require, 
though it makes a most essential change in our souls, 
in reference to God, and in our works, in reference 
both to God and man, makes none in our civil state : 
even if a man is called, i. e. converted in a state of 
slavery, he does not gain his manumission in conse- 
quence of his conversion ; he stands in the same re- 
lation, both to the state and his fellows, that he stood 
in before ; and is not to assume any civil rights or 
privileges, in consequence of the conversion of his soul 
to God. The apostle decides the matter in this chap- 
ter, and orders that every man should abide in the 
same calling wherein he is called." 

" I have entered the more fully into this subject, be- 
cause it, or allusions to it, are frequently occurring 
in the New Testament. And I speak it here once for 
all. And to conclude, I here register my testimony 
against the unprincipled, inhuman, anti-christian, and 
diabolical slave-trade, with all its authors, promoters, 
abettors, and sacrilegious gains, as well as against the 
great devil, the father of it and them." 

Eph. vi, 5-8 : " Servants, be obedient," &c. Though 
the original frequently signifies a slave or bondman, 
yet it often implies a servant in general, or any one 
bound to another, either for a limited time or for life. 
Even a slave, if a Christian, was bound to serve him 



70 AN ESSAY ON SLAVERY. 

faithfully ; by whose money he was bought, howso- 
ever illegal that traffic may be considered. In heathen 
countries slavery is, in some sort, excusable ; among 
Christians it is an enormity and a crime, for which 
perdition has scarcely an adequate place of punish- 
ment. 

" With fear and trembling," because the law gives 
them the power to punish you for every act of dis- 
obedience. 

Verse 8. Whether he be bond, — a slave bought 
with money. 

Colossians iv, 1 : " Masters, give Unto your servants 
that which is just and equal," &c. As it is bondmen 
or slaves of whom the apostle speaks, we may at once 
see with what propriety this exhortation is given. 
The condition of slaves among the Greeks and Ro- 
mans was wretched in the extreme. They could ap- 
peal to no law, and they could neither expect justice 
nor equity. 

1 Tim. vi, 1, 2. The word (in the original) here 
means, slaves converted to the Christian faith ; and the 
yoke is that state of slavery ; and by masters, despots, 
we are to understand the heathen masters of those 
Christianized slaves. Even these, in such circum- 
stances, and under such domination, are commanded 
to treat their masters with all honour and respect ; that 
the name of God, by which they were called, and the 
doctrine of God, Christianity, which they had profess- 
ed, might not be blasphemed ; might not be evilly 
spoken of in consequence of their misconduct. Civil 
rights are never abolished by any communications 
from the Spirit of God. The civil state in which a 
man was before his conversion, is not altered by that 
conversion, nor does the grace of God absolve him 



AN ESSAY ON SLAVERY. 71 

from any claims which either the state or his neigh- 
bour had upon him. All these outward things continue 
unaltered. 

Verse 2. " And they that have believing masters, 
[who have been lately converted, as well as them- 
selves,] let them not despise them," supposing them- 
selves to be their equals, because they are their breth- 
ren in Christ, and grounding their opinion on this, that 
in him there is neither male nor female, bond nor free ; 
but although all are equal as to their spiritual privileges 
and state, yet there still continues, in the order of 
God's providence, a great disparity in their station ; 
for the master must ever be, in this sense, superior to 
the servants. But rather do them service — obey them 
the more cheerfully, because they are faithful and be- 
loved ; faithful to God's grace — beloved by him and 
his true followers. 

Titus ii, 9 : " Exhort servants to be obedient." The 
apostle refers to those who were slaves, and the pro- 
perty of their masters ; even these are exhorted to be 
faithful to their own despots, though they had no right 
over them on the grounds of natural justice. 

We have been thus particular in quoting thus large- 
ly from the notes of Dr. Clarke, for the following 
reasons : 

First. He is often quoted by the True Wesleyans, 
and others who sympathize with them in their peculiar 
views, as supporting their position. 

Secondly. He is proclaimed as being contradictory, 
or inconsistent with himself, in his views on the sub- 
ject of slavery ; in all of which they, as we think, are 
guilty of either ignorantly or wickedly misrepresent- 
ing him, as we shall proceed to prove. 

A careful, candid, and impartial examination of his 



72 AN ESSAY ON SLAVERY. 

notes and observations on this subject will give us the 
following analysis : 

1. That the slave-trade, or incipient movements in 
this inhuman and diabolic traffic, is a crime of the 
greatest magnitude ; against which he enters his 
solemn protest. 

2. That although in heathen countries — that is, in 
heathen governments — slavery is in some sort excusa- 
ble ; it is in Christian countries — that is, when estab- 
lished by Christian governments — an enormity and 
crime, for which perdition has scarcely an adequate 
place of punishment. 

3. But when it exists as an element of organized 
society — however reprehensible the Christian country 
or government, which has established the relation, 
may in their public capacity be, — an individual who 
is connected with it, by the operation of public law, 
may be a good Christian, faithful to the grace of God, 
and, as such, entitled to all the privileges of the Chris- 
tian Church. 

Now it is confidently believed that, in substance, 
this analysis comprehends all he has ever written, in 
his commentaries or elsewhere, on this subject. And 
with what pretensions he can be represented as favour- 
ing the True Wesleyan or kindred movements, we are 
at an utter loss to conceive. As we think, no man 
understanding what he has written can honestly be- 
lieve it ; much less, without violating the command- 
ment, " Thou shalt not bear false witness against thy 
neighbour," so represent him to the world. 

And as to the charge of contradiction and inconsis- 
tency, it is equally a gratuitous misrepresentation. 
For, as we have seen, his position is, that the first acts 
of aggression, or the slave-trade, is essential wicked- 



AN ESSAY ON SLAVERY. 73 

ness ; that a state of slavery is contrary to natural 
justice ; therefore Christian countries or governments, 
which establish or continue such a relation, are guilty 
of a great enormity. But when it has once obtained 
as an element of civil society, and is providentially in 
the hands of those who did not create or cannot con- 
trol this state of things, or, in other words, in the hands 
of a portion of the people, it may exist aside from its 
abuses, without prejudice to the Christian character 
of those in the relation. 

We will next quote from Mr. Benson. 

1 Cor. vii, 21-44 : " Art thou called being a servant ? 
[or bond-man, as the Word properly signifies,] care not 
for it; [do not much regard it, nor anxiously seek 
liberty : do not suppose that such a condition renders 
thee less acceptable to God, or is unworthy of a Chris- 
tian ;] but if thou mayest be made free, [by any lawful 
method,] use it rather. [Embrace the opportunity.] 
He that is called in [or by] the Lord, to Christian sav- 
ing faith, being a servant or bondman, is the Lord's 
freeman, being delivered by him from the slavery of 
sin and Satan, and therefore possesses the greatest of 
all dignities. Likewise — in like manner, — he that is 
called, being free from the authority of any human mas- 
ter, is Christ's servant or bondman ; not free in this re- 
I spect ; not at his own disposal ; not at liberty to do his 
own will, but bound to be obedient and subject to Christ. 
Surely, as Goodwin observes, ' the apostle could not 
have expressed in stronger terms his deep conviction 
of the small importance of human distinctions than he 
here does : when speaking of what seems, to great and 
I generous minds, the most miserable lot, even that of a 
slave, he says, Care not for it.' To which Doddridge 
adds, ' If liberty itself, the first of all temporal blessings, 

4 



* 



74 AN ESSAY ON SLAVERY. 

be not of so great importance, as that a man, blessed 
with the high hopes and glorious consolations of Chris- 
tianity, should make himself very solicitous about it, 
how much less upon those comparatively trifling dis- 
tinctions on which many lay so disproportionate, so 
extravagant a stress.' " 

" Brethren, let every man," &c. Here the apostle 
repeats the same advice a third time in the compass 
of a few verses, intending, L'Enfant thinks, to correct 
some disorders among the Christian slaves at Corinth, 
who, agreeably to the doctrine of the false teachers, 
claimed their liberty, on pretence that as brethren in 
Christ they were on an equality with their Christian 
masters. 

Eph. vi, 5-8 : " Servants," &c. Bond-servants, or 
he may include also those who were in the station of 
hired servants ; be obedient to your masters ; for 
the gospel does not cancel the civil rights of man, 
whether he be bond or free, a slave or freeman ; 
whether he be the greatest prince or the meanest 
servant. 

1 Tim. vi, 1, 2: Because the lav/ of Moses did not 
ollow Israelites to be made slaves for life without their 
own consent, it seems the Judaizing teachers, with a 
view to allure slaves to their party, encouraged them 
in disobeying the commands of their masters. This 
doctrine the apostle condemns here, as in his other 
Epistles, by enjoining Christian slaves to obey their 
masters, whether believers or unbelievers. Let ser- 
vants, or slaves rather, under the yoke of heathen 
masters, count them worthy of all honour, — all the 
honour due from a servant to a master — that the name 
of God and his doctrine be not blasphemed, that is, 
evil spoken of, as tending to destroy the political rights 



AN ESSAY ON SLAVERY. 75 

of mankind. And they that have believing masters — - 
which for any to have is a great privilege — let them 
not despise them — pay them the less obedience — be- 
cause they are brethren in Christ, believers, and in that 
respect on a level with them. They that live in a re- 
ligious community know the danger of this, and that 
greater grace is requisite to bear with the faults of a 
brother, than a man of the world or even an infidel. 

We will next quote from Richard Watson. In his 
" Biblical and Theological Dictionary," on the word 
servant, he remarks : — 

" This word generally signifies a slave. For for- 
merly, among the Hebrews and neighbouring nations, 
the greater part of servants were slaves ; that is to 
say, they belonged absolutely to their masters, who 
had a right to dispose of their persons, their bodies, 
goods, and even of their lives, in some cases." 

From his Life, or one of his addresses as contained 
in his Life, by Jackson, he says, " Our opinions as a 
body [the Wesleyan Connexion in England] respect- 
ing slavery as a system, have long been known 
throughout the West Indies. But as it is equally 
known, by all persons who will do us justice, that our 
missionaries are restrained from agitating all abstract 
questions of this kind, both in public and private; 
and that we hold it as a most sacred Christian duty, 
that obedience should be paid by slaves to their 
owners, and that seditions and insurrections are 
crimes of the highest nature, no exceptions have ever 
been taken to our missionaries on this account." — ■ 
Page 296. 

Again, on the same and following page : — 

" Wherever policy may be proper, we think it out 
of place in the proceedings of a religious body ; and 



76 AN ESSAY ON SLAVERY. 

wish it most clearly to be understood, that while we 
ask protection for our missions, on the ground of their 
inculcating peace and good order in the colonies, and 
our missionaries being restrained from all interference 
with the civil concerns of the population, our society 
in this country is but of one sentiment on the subject 
of slavery as a system." 

Servant. In Scripture a slave — a bondman. — Web- 
ster. 

In this collection of names, renowned as men of 
superior literary and critical attainments, we have 
omitted the name of Wesley, for the reason that his 
tract on slavery would not properly range under the 
head of critical authorities. It, as a whole, speaks 
for itself, with regard to the abandoned iniquity of the 
system, in its beginning and end. And we could 
wish that his tract was written on the heart of every 
slaveholder, their aiders and abettors. Doubtless it 
would soon put an end to the accursed system. That 
tract, however, is particularly addressed to the first 
movements, or incipient measures of the system. 

As before intimated, we might have greatly swelled 
the number of our critical authorities. But these we 
think sufficient. And the special object we had in 
view, was not to endorse their respective and peculiar 
views of slavery, but the true import and application 
of the term servant, as found in the various passages of 
Scripture we have quoted in this investigation ; to- 
gether with the Christian character of those in the 
relation, and the apostolic practice of receiving them 
into the Church. And, as the reader will have seen, 
they each and all sustain the position we have taken 
on that subject. 

It being probably the most appropriate department, 



AN ESSAY ON SLAVERY. 77 

we will, in this connexion, devote a few moments' 
attention to the historical aspects of this question. In 
the march of its agitation, the voice of history has 
been appealed to, for the weight of its authority in its 
adjudication, and is claimed, with his usual confidence, 
by the Rev. Edward Smith, as supporting the ultra- 
abolition measures. For he tells us, in his published 
address, entitled, " The Bible against Slavery," de- 
livered in the Sixth Presbyterian Church of Cincin- 
nati, March 19, 1843, "I have examined no less 
than twenty thousand pages of octavos and quartos, 
to ascertain one single fact, — to know whether Gre- 
cian or Roman slavery extended to, and existed in 
the provinces of the Roman Empire, in which the 
churches were located to which these regulations 
were given. Six of Paul's Epistles were written to 
churches in Europe ; namely, one to Rome, two to 
Corinth, two to Thessalonica, and one to Philippi .... 
We will now cross the Hellespont, and go into Asia 
Minor. Here the churches were located to which 
these regulations were given : the Epistles in which 
the regulations under consideration are found, were all 
addressed to churches located in Asia Minor. But in 
these countries neither Roman nor Grecian slavery 
existed. These were the last countries conquered by 
the Roman arms. Here Augustus Caesar robed him- 
self in the imperial purple, and made these countries 
Roman provinces twenty-eight years before the birth 
of Christ ; and from that time slavery began to de- 
cline. It was the policy of the Roman Empire to al- 
low the conquered provinces to retain, for the most 
part, their own religion and laws, under Roman mas- 
ters. It was emphatically an empire of religious 
toleration." (This is far from being true, as the per- 



78 AN ESSAY ON SLAVERY. 

secutions that obtained under different emperors, both 
at home and abroad, abundantly prove.) " The an- 
cient laws of these countries prohibited slavery, as 
well as in the kingdom of Egypt; and when con- 
quered by the Greeks and Romans, slavery was not 
introduced into them ; so that at the time of writing 
these Epistles they were free from slavery. They 
w T ere free provinces of the Roman Empire. And if 
slavery was not in the country, it could not get into 
the Church. Those who say that St. Paul took slave- 
holders into the Church, take the affirmative of this 
question, and must prove that slavery existed in 
these provinces. This they cannot do. I challenge 
them to the task. And though I am not bound to 
prove a negative, I could prove, had I access to my own 
library, that there was none there. I say, my own 
library, because I have the proofs marked, and could 
turn to them with but little trouble." 

We desire to examine this very singular extract in 
various points of light, besides the one above pointed 
out in reference to religious toleration. 

First : As to the palpable contradictions contained 
in it. He tells us, — 1. In these countries neither Ro- 
man nor Grecian slavery existed. 2. The ancient 
laws of these countries prohibited slavery ; and when 
conquered by the Greeks and Romans, slavery was 
not introduced into them ; and yet, twenty-eight years 
before Christ, when Augustus Cassar made them Ro- 
man provinces, " from that time slavery began to de- 
cline." Query: If it was prohibited by their ancient 
laws ; if neither Roman nor Grecian slavery existed 
there ; and if, when these countries were conquered 
by the Greeks and Romans, it was not introduced 
into them, how did it get there ? And if it was not 



AN ESSAY ON SLAVERY. 79 

there, how could it " begin to decline ?" A solution 
of these queries, by so profound an historian as the Rev. 
brother, would doubtless throw some light on this 
question; unless, in self-contradiction, it should claim 
too near a relationship to the above. In that event, 
the darkness would be doubly profound. 

Second : He tells us he is not bound to prove a 
negative. We are not satisfied that he is correct in 
this declaration. It may be true that, as a mere de- 
bater, or partisan, he was not bound to do so. But 
we have yet to learn, that it is compatible with the 
character of a reformer or Christian minister, on any 
question of morals or religion, to resort to such trick- 
ery or manoeuvring, to sustain himself or his position. 
Our reflections have led us to an entirely different 
conclusion ; one in which we think we shall be sup- 
ported by the intelligence of the world ; namely, that, 
as a reformer or minister, if he actually is in posses- 
sion of the proofs above claimed, — proofs that must 
have considerable weight on this great moral question, 
it is his imperative duty, by satisfactory references to 
the authorities which he has in his (: own library, 
marked," and to which he can turn "with little trou- 
ble," to furnish them for the benefit of the race. And 
that he cannot be innocent in withholding this intelli- 
gence, and the good its communication to the world 
would do, is proved by the language of the apostle 
James : " To him that knoweth to do good and doeth 
it not, to him it is sin." 

It being now about the sixth year since his address 
was published, and the fact, according to his own 
statement, of his having the proofs marked, so as to 
be able to turn to them with little trouble, is proof 
that he cannot plead want of time as a reason why he 



80 AN ESSAY ON SLAVERY. 

has not performed this good service to the world be- 
fore this day. And if, as he claims, he has those 
proofs marked, we are very confident, that so far as 
the time is concerned that would be required to give 
those proofs to the world, his labour in so doing would 
be of a hundred-fold more importance to mankind 
than anything else claiming his attention for the same 
length of time. 

And he cannot plead, as an excuse in this matter, 
that it had slipped his memory. For in the discussion 
before alluded to, when this matter was introduced, 
we objected to the repetition of this stale assertion, 
alleging that he had had time enough (between five 
and six years) to furnish the world with his proofs, by 
giving the name of the authors, with the chapter and 
verse. His reply was, that he could not bring a cart- 
load of books to settle the question. Our rejoinder 
was, that the fact then admitted by the Rev. brother, 
that it was scattered through a cart-load of books, was 
proof positive that he had not the plain, straightfor- 
ward, outstanding voice of history, as he claimed. 
And we will here record it as our sober conviction, 
that unless the Rev. brother does furnish us with the 
proofs which, in his own library, he has so readily 
at command, his big words on this subject were 
merely tricks of oratory ; and that in entertaining 
this opinion, we shall be sustained by the intelligence 
of the world. 

Another remark which we would here make is, that 
the brother and Rollin do not agree as to dates. He 
tells us that Augustus Caesar made these countries of 
Asia Minor Roman provinces twenty-eight years be- 
fore Christ. Rollin tells us that Cappadocia, which 
was one of the provinces of Asia Minor, was reduced 



AN ESSAY ON SLAVERY. 81 

into a Roman province sixteen years before Christ. 
Book xxi, art. iii, vol. vii, p. 331. 

We will, in the next place, see if his statements re- 
lative to the non-existence of slavery in the provinces 
of Asia Minor, in which those churches were located 
to which the Epistles containing those directions on 
the subject of slavery were addressed, are sustained by 
the voice of history. And we may feel ourselves at 
the greater liberty in this, from his published challenge 
to the world. 

Not being much of an historian, and having, from 
our location, but little access to works of this kind, 
we shall not attempt a thorough historical examina- 
tion of the question. 

It will be borne in mind by the intelligent reader, 
that, in the above extract, it is said, " The ancient 
laws of these countries prohibited slavery ; and 
when conquered by the Greeks and Romans, slavery 
was not introduced into them. So that at the 
time of writing these Epistles they were free from 
slavery." And again : " But in these countries nei- 
ther Grecian nor Roman slavery existed." Now, 
according to Rollin, eighty-eight years before Christ, 
slavery must have been very extensive in these pro- 
vinces ; for, in his twenty-third book, vol. ii, p. 313, 
when writing the history of Pontus, which was one 
of these provinces, we have the following language : — 

"Mithridates, considering that the Romans and 
Italians in general, who were at that time in Asia 
Minor upon different affairs, carried on secret in- 
trigues, much to the prejudice of his interests, sent 
private orders from ephesus, where he then was, to 
the governors of the provinces, and magistrates of 

the cities of Asia Minor, to massacre them all upon 

4* 



82 AN ESSAY ON SLAVERY. 

a fixed day. The women, children, and domestics were 
included in this proscription. To these orders was 
annexed a prohibition not to give interment to those 
who should be killed. Their estates and effects were 
to be confiscated for the use of the king and the mur- 
derers. A severe fine was levied upon such as should 
conceal the living, or bury the dead ; and a reward 
appointed for whoever discovered those who were 
hid. Liberty was given to the slaves who killed their 
masters; and debtors forgiven half their debts for 
killing their creditors. The repetition only of this 
dreadful order is enough to make one shudder with 
horror. What then must have been the desolation 
in all those provinces where it was put in execu- 
tion ! Fourscore thousand Romans and Italians were 
butchered in consequence of it. Some make the slain 
amount to almost twice that number." 

Now it is very clear from this quotation, whether 
the ancient laws of these countries prohibited slavery 
or not, that, in the cities and provinces of Asia Mi- 
nor, slaves were very numerous eighty-eight years 
before Christ. And he further tells us, in the same 
book, that in the year 72 B. C, some sixteen years 
later, they were so plenty, as to sell only for four 
drachmas, that is, about twenty-eight pence sterling 
per slave. — Vol, ii, p. 321. How they got there, 
when they got there, and by what authority it existed, 
are questions on which he gives us no distinct infor- 
mation. It is clear, however, from these quotations, 
that it existed very extensively in connexion with 
the Roman and Italian population, which must have 
been very numerous, for the offer of liberty to be 
tendered to all slaves who would join in this plot 
of death against their masters. 



AN ESSAY ON SLAVERY. 83 

And the fact that their liberty was offered as an 
incentive to, and as the reward of this massacre, is 
strong presumptive evidence that slavery existed 
there by law. And another argument of some weight 
in support of this presumption is, that the Romans 
and Italians would hardly have taken so great an 
amount of slaves with them to a distant country, 
where slavery was prohibited by law. And if, as ap- 
pears possible from the quotations, those Romans and 
Italians, on emigrating, took slaves with them to that 
country when under foreign jurisdiction, what is the 
legitimate inference touching their practice in this 
matter, after those provinces were conquered, and 
became subject to Roman jurisdiction ? So that the 
facts and probabilities that bear upon this question 
are at war with Brother Smith's statements ; indeed, 
his statements, as before shown, are at war with 
themselves; and taken in connexion with these quo- 
tations from Rollin, they constitute a perfect jumble 
of contradictions. 

Another authority we would introduce, is from 
Neander's Church History, translated by Rose, p. 66. 

" In Smyrna the proconsul seems to have been too 
sensible to lend his ear to such reports. A young 
man of some rank, by name Bettius Pegatus, although 
not arrested as a Christian, felt himself bound, on 
hearing of these accusations, to come forward in at- 
testation of the innocence of his brethren. He asked 
a hearing, in which he promised to show that nothing 
criminal took place at the meetings of the Christians ; 
but the legate, without giving him a hearing, only 
asked if he were a Christian, and on his clear declara- 
tion of this, he was cast into prison as the advocate 
of Christians. Some heathen slaves, under fear of 



&£ AN ESSAY ON SLAVERY. 

the torture, declared their Christian masters guilty 
of crimes which vague rumour laid to their charge. 
Little as such a declaration was worth, fanaticism was 
eager to receive it as an evidence of truth, and the 
people felt that every cruelty was now justifiable, — 
neither kindred, age, nor sex was spared." 

This is recorded as having taken place A. D. 177 ; 
and the Smyrna in question, we believe, was in 
Asia Minor; and if so, there appear to have been 
slaves there at the date above mentioned, who were 
owned by Christian masters. So that, if the Rev. 
brother's historical statements were consistent with 
themselves, and, as such, of a character to merit at- 
tention, the counter testimony of the authors quoted, 
in connexion with the writings of Paul and Peter, 
would render their reliability extremely doubtful, not 
to say entirely unworthy of credit. 



- 



AN ESSAY ON SLAVERY. 



PART SECOND. 



ARGUMENTS AGAINST THE DIVINE RIGHT OF SLAVERY, AS 
AN INSTITUTION OF GOD, OR OF SPECIAL DIVINE APPOINT- 
MENT. 



SECTION I. 

FIRST ARGUMENT, DRAWN FROM THE LAW OF NATURE. 

Though we cannot now quote authorities, our read- 
ing and hearsay have led us to the opinion that there are 
some who believe in the Divine right of slavery ; that 
it is of special Divine appointment, or an institution of 
God ;* and, as such, that it is the privilege of all who 
can, to own and hold slaves, without prejudice to the 
creditability of their Christian profession. Further, we 
believe it has been claimed by some of the Southern 
ministers, (on the grounds of expediency, we suppose,) 
that to own slaves is an important auxiliary, if not an 
essential qualification, in the ministerial character, in 
order to the efficient and successful prosecution of its 
sacred duties in the slave-holding States. f While, on 

9 In its moral aspect, slavery was not only countenanced, permitted, 
and regulated by the Bible, but it was positively instituted by God 
himself. He had, in so many words, enjoined it. — Kev. Mr. Crowder, 
of Va., General Conference, 1840. 

1 1 have become a slave-holder — a slave-holder from principle — 
to obviate suspicion, and gain free access to the slave, so as to do him 
good. It is highly advantageous to a minister that he himself should 
hold slaves. And I can see no impropriety, but advantage, in mem- 
bers, preachers, presiding elders, and even bishops, being slave- 
holders. — Dr. Winans, General Con. Doc, Cincinnati. 183G. James 
G. Birney. 

Other quotations of similar sentiment might be collated, but these 
are sufficient. 



86 AN ESSAY ON SLAVERY. 

the other hand, there are those who think that the re- 
lation of slavery, especially on the part of the master, 
is, under any circumstances, incompatible with a 
creditable profession of religion, and a visible connexion 
with the Christian Church ; and that the Holy Scrip- 
tures, when properly understood, nowhere afford the 
least countenance to such a conclusion ; that the 
thought is too shocking, too monstrous to be entertain- 
ed for a moment ; amounting to an impeachment of 
the whole character and government of God ; who, 
rather than admit the most remote possibility of such 
a conclusion, contemptuously ask for a better Bible, a 
better Christ, a better set of prophets and apostles ; in 
a word, a new religion, more consonant with their 
views of the Divine character and government. 

That principles so essentially opposite cannot be 
found in the Christian Scriptures, when properly un- 
derstood, will be admitted by all who believe in their 
Divine inspiration. For if truth is one, and consistent 
with itself, it cannot be that a book professing to teach 
the truth, the whole truth, and nothing but the truth, can 
occupy the extremes of this question as above stated. 
One or the other of these doctrines must be true, or 
both alike erroneous, or partly true and partly error, 
the truth lying between these extremes. Such is the 
conclusion to which our reading and reflection has 
conducted us ; and the reasons which have shut us up 
to this faith will be seen by the attentive reader, in the 
preceding, as well as the following pages, which, we 
think, are drawn from, and sustained by, both Scrip- 
ture and reason. 

Being an undoctored doctor, we are aware of the 
delicacy of our position in differing from doctrines on 
this subject, venerable for their antiquity and the repu- 



AN ESSAY ON SLAVERY. 87 

tation of their authors, promulgators, and defenders. 
Nevertheless, we shall try, in the independent con- 
sciousness of truth, humbly to express our opinion. 

Slavery, to be of Divine right, appointment, or an 
institution of God, should, 

1. Be indicated by the laws of nature, and founded 
in such reasons of fitness and right as would manifest 
its practical utility, as best for all concerned, and vindi- 
cate the character of the Creator from the charge of 
partiality in his dealings with his rational creatures; or, 

2. It should be plainly revealed in the Scriptures ; 
standing out with such prominence on the page of in- 
spiration, as to mark its intrinsic excellence as an 
essential part and parcel of the positive duties of so- 
ciety, necessary to the perfection of the Divine govern- 
ment, and in agreement with its settled principles, as 
found in the oracles of God. 

Now as to its being indicated by the laws of nature, 
&c. This, so far as our reading is concerned, has 
never been seriously intimated, except by some real 
or pretended skeptics, who have denied to the Afri- 
can race the claims of humanity, or a common origin 
with the rest of mankind, urging their mental imbe- 
cility, as compared with those of lighter shade, or 
whiter skin, as evidence of their being an inferior and 
distinct species ; — a conclusion at war with the facts 
in the case, and proved, beyond all controversy, to be 
erroneous, by living witnesses in men of colour, now 
on the stage, who, under all the disadvantages and dis- 
couragements peculiar to their condition, have, by dint 
of untiring industry, attained to a knowledge of science 
and letters that will compare favourably with the ma- 
jority of their white brethren of better opportunities, 
but less application. 



88 AN ESSAY ON SLAVERY. 

Another thought in this connexion, which is in refu- 
tation of the doctrine of their natural inferiority, is, 
that under like circumstances, they are in all respects 
creatures of like passions with the white race ; which 
fact, in itself, is conclusive of a common origin. 

To the Christian, if further proof be necessary, this 
question is settled by the voice of inspiration, which 
declares that God made of one blood all nations of men 
to dwell on all the face of the earth. Acts xvii, 26. 

In addition to the above exception, it now occurs to 
us that a new doctrine has been advanced in the nine- 
teenth century, by a grave Senator of South Carolina, 
involving the equality and natural rights of mankind, 
in his speech, delivered in the Senate of the United 
States on the Compromise bill, providing for the organi- 
zation of a Territorial Government over California 
and New-Mexico. In that speech, where he com- 
ments on the following ever-memorable clause, found 
in the Declaration of American Independence, — " We 
hold these truths to be self-evident, that all men are 
created equal ; that they are endowed by their Creator 
with certain inalienable rights ; that among these are 
life, liberty, and the pursuit of happiness," — he at- 
tempts to show that the above quotation is not true ; 
that the framers of that instrument, in the use of that 
language, gave utterance to error on the doctrine of 
man's natural rights. And the pith of the argument 
by which he would prove them in error, and overturn 
the doctrines of that inimitable and venerable record, 
is, that all men are not created, — that they are born ; 
some males, and some females, and in time grow up to 
be men and women. A quibble unworthy the man, 
the place, the occasion, the country, and the age. 
For is it not clear, that, as their descendants, we are 



AN ESSAY ON SLAVERY. 89 

partakers of a common nature ; and, by the laws of 
that nature, entitled to the same rights ? and more- 
over, that every child born into the world is virtually 
an act of creation ; it requiring the same all-powerful 
energy to carry out the laws of nature, which first 
called them into existence? 

But we cannot persuade ourselves that it was in- 
tended for anything more than a quibble. If we could, 
it would detract more from the senator's long-earned 
reputation, as a man of thought and strong mental 
powers, than all the other acts of his eventful life put 
together. True, all the circumstances considered 
would seem to call upon us to regard it as a frank 
avowal of his sentiments. But, we repeat, we cannot 
admit his seriousness on any other consideration but 
the adage, " once a man, twice a child ;" the honour- 
able senator may be an old baby — in his dotage. 

Air-built or visionary as the quibble (for it deserves 
no higher name) of the grave senator is, it may never- 
theless require a passing notice, lest the confusion of 
thought to which it tends may puzzle and mislead the 
credulous and unwary. For it is a well-known truth, 
that the opinions or sentiments of men of eminence and 
reputation for wisdom, have great influence over their 
admirers and common readers. Now it must be borne 
in mind, that the clause to which the senator's strictures 
and exceptions apply, is found in the Declaration of 
American Independence; which Declaration is in- 
tended to set forth, in an appeal to the world and the 
God who made it, the wrongs suffered by the Ameri- 
can people from the Crown of Great Britain ; and these 
wrongs as reasons why they should, and ought to, be 
free from the parent government ; that, in the infliction 
of these wrongs, the government had failed of the ob- 



90 AN ESSAY ON SLAVERY. 

jects for which all governments are instituted, and 
thereby not only justified, but — a conclusion most ra- 
tional — rendered it the imperious duty of freemen to 
throw off the yoke of oppression, and thus dissolve 
their political relations. For if the powers of govern- 
ment are inherent in, and derived from the people, 
whenever that power, wheresoever lodged, ceases to 
seek the good of the people, it is perverted from its 
natural and legitimate object, and is not, and ought 
not to be, of longer binding force. It will therefore be 
seen, that the clause under consideration has reference 
to rights, independent of government. For, at the 
time they were written, there was virtually none in 
existence. They had rejected, or thrown off the 
government of England, as oppressive beyond endur- 
ance, and had not as yet organized one in its stead. 
It therefore, in its own language, speaks of natural 
rights ; such as belong to us by virtue of our crea- 
tion, prior to, and independent of all government. 

Now the confusion of thought to which it is suppos- 
ed the senator's argument, in its application to slavery, 
which is a creature of municipal law, may lead, is, that 
their natural rights may be so confounded with, or 
swallowed up in their civil condition, as to confuse 
and involve the question in such bewilderment and 
darkness, that ordinary readers may be lost in the 
gloom, or conducted to improper conclusions. Where- 
as, if on the one hand we look steadily at the doc- 
trine of our natural rights, untrammelled by the inter- 
ference and operation of civil government ; and, on the 
other, at the deprivation of those rights which the 
African race have suffered in our country, solely by 
the operation of municipal law, the points will be dis- 
tinct and clear, the confusion of thought above allud- 



AN ESSAY ON SLAVERY. 91 

ed to avoided, and the doctrine of our equality and 
natural rights not materially affected by the honoura- 
ble senator's puerilities. 

How, or where, to commence our search after 
light to illuminate our darkness on the natural right 
of slavery, is beyond our comprehension. After our 
utmost stretch of thought, not a dimmerino- ray breaks 
on our mental vision — chaotic darkness reigns entire 
and profound, and we are left to the conclusion that 
either our opacity is impenetrable, or there is not, on 
this subject, one scintillation of light in all the world of 
mind, which probably is the right conclusion. For, 
on reflection, it is said " We hold these truths (natu- 
ral rights) to be self-evident," — so clear and luminous 
in themselves, as to be incapable of additional light — 
so obviously and manifestly the truth, that human 
thought or language cannot make them more clear, 
intelligible, or forcible. To undertake their proof, is 
to " darken counsel by words without knowfedge, " 
like the skeptical philosopher's argument to prove his 
own existence. Said he, " I think, therefore I am," 
or " I exist." Here the fact that " I am," or " I exist," 
is a simple (or single) idea or conception ; the other, 
" I think," therefore " I am," or " I exist," is a com- 
plex or compound one, and obscures and embarrasses 
the question, just in proportion to its complexity. 

Hence, as the laws of nature, as we have just seen, 
afford no light or evidence of the natural right of sla- 
very, but the contrary, we therefore conclude, that 
so far as these rights, as the gift of our Creator, are 
directly and primarily concerned, slavery is out of the 
question, being repugnant to reason and natural law. 
Pressed with these difficulties, the advocates of slavery 
have attempted its defence on other grounds, subse- 



02 AN ESSAY ON SLAVERY. 

quent in point of time, but accidental to, and inherent 
in our nature ; — such as might gives right, and the 
right a man has to dispose of himself, &c. Conse- 
quently, in the Justinian code, three origins of the 
right of slavery are assigned, all of which, says Sir 
William Blackstone, are built upon false foundations ; 
which, we think, will so appear to the honest inquirer 
after truth, in the following quotation from his com- 
mentaries, in which these several rights are clearly and 
distinctly stated, and powerfully refuted by his able 
pen. And first, " slavery is held to arise from a state 
of captivity in war.'"' The conqueror, say the civilians, 
had a right to the life of the captive ; and having 
spared that, has a right to deal with him as he pleases. 
But it is an untrue position, when taken generally, 
that by the laws of nature or nations, a man may kill 
his enemy ; he has only a right to kill him in particu- 
lar cases ; in cases of absolute necessity for self-de- 
fence * and it is plain this absolute necessity did not 
subsist, since the victor did not actually kill him, but 
made him his prisoner. War is itself justifiable only 
on principles of self-preservation ; and therefore it 
gives no other right over prisoners, but merely to dis- 
able them from doing harm to us, by confining their 
persons ; much less can it give a right to kill, torture, 
abuse, plunder, or even to enslave an enemy, when 
the war is over. Since, therefore, the right of making 
slaves by captivity depends upon a supposed right of 
slaughter, that foundation failing, the consequence 
drawn from it must fail likewise. But, secondly, it 
is said that slavery may begin by one man selling 
himself to another. This, if only meant of contracts 
to serve, or work for another, is very just ; but when 
applied to strict slavery, in the sense of the laws of old 



AN ESSAY ON SLAVERY. 03 

Rome, or modern Barbary, and we will add some of 
the American States, is also impossible. Every sale 
implies a price, an equivalent given to the seller, in 
lieu of what he transfers to the buyer; but what 
equivalent can be given for life and liberty, both of 
which, in absolute slavery, are held to be in the mas- 
ter's disposal ? His property also, the very price Ite 
seems to receive, devolves to his master the instant 
he becomes his slave. In this case, therefore, the 
buyer gives nothing, and the seller receives nothing : 
of what validity then can a sale be, which destroys 
the very principle upon which all sales are founded* 
Lastly, besides these two ways by which slaves are 
acquired, they may also be hereditary: the children 
of acquired slaves are, by a negative kind of birthright, 
slaves also. But this, being built on the two former 
rights, must fail together with them. If neither cap- 
tivity, nor the sale of one's self, can, by the laws of 
nature and reason, reduce the parent to slavery, much 
loss can they reduce the offspring. 

Now, if the preceding reflections and reasonings be 
correct, the doctrine of the rightfulness of slavery re- 
ceives no countenance from the law of nature. And 
we are equally at a loss, when governed by the law 
of nature, or, in other words, recurring to first princi- 
ples, to discover those reasons of fitness and right, 
which are indispensable to the support of its preten- 
sions, and to mark the united wisdom and goodness 
of the arrangement, as equal in its operations, and the 
best for all concerned. We might here again pro- 
pound the inquiry, to what part of the compass shall 
we look for light? Who is to be the slave, and for 
what reason ? Is there anything so befitting in the re- 
lation, as to commend it to our superior judgment, 



94 AN ESSAY ON SLAVERY. 

and thus introduce it ? Who can give an affirmative 
answer to these interrogatories, accompanied with 
such evidence as shall establish their truth beyond all 
controversy, and stamp them unequivocally with the 
seal of divinity ; preserving, at the same time, the cha- 
racter of the Creator from the charge of partiality ? 
To us the whole question is totally inexplicable — in- 
volved in impenetrable darkness. 

Some minds, however, anxious for a plea to justify 
a practice so consonant with the prejudice of educa- 
tion, and their selfish desires on account of the sup- 
posed advantages of slavery, may attempt to resolve 
it into the Divine Sovereignty. But when properly 
understood, we think this refuge must fail also. That 
God is a good and a great sovereign, is not denied. 
Nor yet his right, as such, to tolerate such a state of 
things, from good and sufficient considerations, as 
measures of moral discipline. 

Such, we think, is the teaching of the Scriptures. 
But we are not now examining it in the light of reve- 
lation, (of which in the sequel,) but by the laws of 
nature ; and where, from this quarter, have we one 
ray of light, one word of proof, that slavery is accord- 
ing to the good pleasure of His sovereign will ? Echo 
answers, Where ? 



SECTION II. 

ARGUMENT FROM THE LAW OF REVELATION.— THE RELATION A TEMPORARY 
REGULATION. 

Having, as we think, shown in the preceding obser- 
vations that the Divine right — appointment — or right- 
fulness of slavery, is not to be found in the law of na- 
ture, we will, as indicated in the last section, now 



AN ESSAY ON SLAVERY. 95 

examine and see if the teaching of the Holy Scriptures 
warrant such a conclusion. It will be remembered 
that in the preceding pages we have admitted that 
they recognize the relation, and inculcate the duties 
naturally arising therefrom. But the question arises 
here, Is the subject so presented in the oracles of God 
as to justify, beyond reasonable doubt, the inference 
that it is of special Divine appointment, and, as such, 
to take rank among the positive duties of society ? 

This query, at first sight, may be regarded as more 
curious than useful ; tending to perplexity and em- 
barrassment, rather than as affording light to aid us 
in the elicitation and ascertainment of truth. 

We, however, entertain a different opinion, believ- 
ing it to lie deep at the foundation of this controversy, 
and of infinite importance to its thorough investiga- 
tion. For if as we conceive, and have intimated, it is 
the a, b, c, of the whole question ; or, in other words, 
the true point at which to commence our inquiries ; 
inasmuch as a fair start is of singular advantage, and 
essential to success in any enterprise, we must in this, 
as in all other rriatters of inquiry, be saved from con- 
fusion and darkness, and arrive at more satisfactory 
conclusions, by commencing at the beginning. 

Therefore, at this stage of our investigation, it may 
be useful to inquire, Are the Holy Scriptures, so far as is 
discoverable by the light, or indicated by the law of na- 
ture, a republication of the social duties of man ? or do 
they intrinsically, absolutely, and permanently change 
those duties, so as to make that right — in all cases 
and under all circumstances, in our social relations — 
which the first constitution of things, or the law of 
nature, condemned as wrong? Or, in other words, 
was slavery forbidden bv the law of nature, and is it 



96 AN ESSAY ON SLAVERY. 

now established by the special appointment of God, 
as a law of revelation ? Mark ! the question is not, 
Do the Scriptures recognize the relation as estab- 
lished by civil law, and prescribe the duties growing 
out of the relation thus established ? but, Do the 
Scriptures teach us that it was primarily, or, if you 
please, at the time of its origin, appointed by God, 
and intended as an essential and permanent rule or 
principle of his moral government ? If we admit this 
supposition, does it not amount to an impeachment 
of the wisdom and goodness of the Creator, in the 
order of things first established, and thus involve in 
contradiction and darkness His character and admin- 
istration, of whom it is said in the Scriptures, " that 
He is without variableness or shadow of turning,'' 
and that " he is light, and in him is no darkness at 
all ?" — a sacrifice too great for the sake of a princi- 
ple, at best doubtful in theory, and in its general con- 
sequences, physical, mental, moral, social, and reli- 
gious, to both master and slave, of confessedly inju- 
rious practical tendency. To give up the lovely cha- 
racter of God, and the confidence we have in the 
stability and rectitude of his government, as equal in 
its operations to secure the present and eternal wel- 
fare of all his intelligent and accountable creatures, 
for the sake of sustaining it, is, in the language of poor 
Richard, " paying too dear for the whistle." 

But it is claimed that the Bible recognizes the 
principle, and adapts its instructions suitably to the 
relation. Granted. But does it necessarily follow 
that God, as the moral Governor of the world, has, by 
so doing, so stamped it with the seal of his approba- 
tion, as to vindicate its claims to be an institution 
of his own appointment ? That the Divine tolera- 



AN ESSAY ON SLAVERY. 97 

tion, in view of principles and circumstances which 
will be subsequently pointed out, is lent to the prac- 
tice, is not denied. But that He has ever appointed 
it, we demand the proof. It is confidently believed 
that not a single passage of Scripture can be found in 
its favour, that will entitle it to the character of an 
institution of God. And for the all-sufficient reason, 
that by fair implication they teach the reverse : not 
in those Scriptures which denounce oppression in 
general, and the oppression of the poor in particu- 
lar, &c. An inference from these, because of their 
general application to all sorts of oppression, seems to 
us to be too far-fetched, though often quoted by preach- 
ers, lecturers, and debaters, and relied on as decisive 
of the question of the Bible against slavery. Wc 
have always thought, because of that generality, they 
were irrelevant, and for that reason, to intelligent and 
well-informed minds, inconclusive. But we have a 
passage, which is admitted both by pro-slavery and 
anti-slavery men generally, if not universally, to re- 
late to slavery, that speaks directly to the point in 
hand : " If thou mayest be made free, use it rather." 
1 Cor. vii, 21. Now if the apostle, in the use of this 
language, spoke by Divine inspiration, a state of free- 
dom is, according to God the Holy Ghost, preferable 
to a state of slavery, and as such, by this high and 
holy authority, we are commanded to prefer, to seek 
it. Now in the absence of a single passage in all the 
Bible to designate slavery as an institution of God ; 
while, on the other hand, we have a passage relating 
exclusively to slavery, which, by the most natural 
and direct implication, is a negation of the doctrine ; 
and when the whole spirit and general principles of 
the book of God, together with the law of nature, lift up 

5 



98 AN ESSAY ON SLAVERY. 

their united voice against it, as of Divine right, are 
we not fairly entitled to the conclusion, that the claim 
has been hastily made, without sufficient examination ? 
And should not those Scriptures which are thought to 
favour its pretensions be re-examined, and see if they 
are not capable of a different interpretation ? Such 
is the view we have taken of their import, which we 
shall now proceed to show. 

First: Is it so presented as to involve the same 
principles of right, fitness, and moral obligation, which 
stand out with such prominence in the other relative 
duties inculcated in the Holy Scriptures ; and sup- 
ported in its pretensions with the same weight of au- 
thority ? This seems to us to be a consideration of 
some importance, and entitled to our sober regard in 
this investigation. For if, in the Divine administra- 
tion, it is to take rank with the other relative duties of 
society, it ought to be ascertained and authenticated by 
considerations of equal weight. Not that the injunc- 
tion, " Servants, obey your masters," is not of obliga- 
tion, while the relation providentially continues, and, as 
such, involving a" principle of conscience, on the sim- 
ple authority of Him who made it, and to whom it is 
" well-pleasing." But has it the same character of 
permanency, especially in view of the fact, that the 
same God who said, " Servants, obey your masters," 
has also said to servants, " If thou mayest be made 
free, use it rather." If the same loose principle should 
be applied to the other relative duties of society — 
such as civil government, the conjugal relation, 
parents and children, &c, — we repeat, if a similar 
passage of Scripture could be found, virtually dissolv- 
ing, without any fault alleged against the parties, the 
civil, conjugal, parental, and filial relations, would it 



AN ESSAY ON SLAVERY. 99 

not be fraught with tremendous consequences in its 
practical bearings ; and impair, if not totally destroy, 
the credibility of the Bible as a revelation from God ? 
But who, on the other hand, can or does, for a mo- 
ment, question its divinity, or practical utility, be- 
cause it commands the Christian servant or slave, or 
any other, to prefer liberty to slavery — freedom to 
bondage ? 

Lest, however, it should be thought we are taking 
for granted that which requires proof, let us look into 
the Scriptures, and see if the discrimination above 
alluded to, namely, that the relation of slavery is not 
backed up by the same reasons of right, fitness, &c, 
which lend their sanction to the other relative duties 
of life, is sustained by their testimony. And if, on 
examination, it shall be found that there is a very 
important difference as to the manner in which these 
relative duties are enforced, it will be of great weight 
in sustaining the doctrine of these pages ; which, like 
the ecclesiastical polity of Methodism, is to avoid the 
extremes on either hand. And, notwithstanding the 
confident and boisterous claims of the South to the 
contrary, that is, to the rightfulness of the relation, — 
and which, it is to be deplored, was, in a qualified 
sense, conceded by the late lamented Dr. Fisk, in the 
following language, contained in his " Counter Ap- 
peal : " — » The New Testament enjoins obedience 
upon the slave as an obligation due to a present right- 
ful authority," — let us see if a candid and careful 
examination of the Holy Scriptures will not vindicate 
and sustain the discrimination above made ; namely, 
that the obligation of the slave to obedience is not, 
as the other relative duties of life, placed upon the 
ground of right, but of moral goodness. 



100 AN ESSAY ON SLAVERY. 

And, first, as to the relative duties of civil govern- 
ment. 

In reference to civil government : The history of 
the Jewish nation, as recorded in the Old Testament, 
is a standing proof of civil government ; and, as such, 
by the appointment of God. That it was regarded 
as obligatory, and a great blessing, not only to the 
obedient, but also in a national point of view, may be 
inferred from the promise, " The sceptre shall not de- 
part from Judah, nor a lawgiver from between his 
feet, until Shiloh come." Without noticing more 
particularly what is said on this subject in the Scrip- 
tures of the Old Testament, we will quote from the 
New, Paul to the Romans : " Let every soul be sub- 
ject unto the higher powers ; for there is no power 
but of God : the powers that be are ordained of 
God. Whosoever therefore resisteth the power, 
resisteth the ordinance of God ; and they that re- 
sist shall receive to themselves damnation. For 
rulers are not a terror to good works, but to the evil. 
Wilt thou then not be afraid of the power ? Do that 
which is good, and thou shalt have praise of the 
same : for he is the minister of God to thee for good. 
But if thou do that which is evil, be afraid ; for he 
beareth not the sword in vain : for he is the minister 
of God, a revenger to execute wrath upon him that 
doeth evil. Wherefore ye must needs be subject, not 
only for wrath, but also for conscience' sake. For, 
for tins cause pay ye tribute also : for they are God's 
ministers, attending continually upon this very thing. 
Render therefore to all their dues : tribute to whom 
tribute is due ; custom to whom custom ; fear to 
whom fear ; honour to whom honour." Chap, xiii, 1-7. 
" Submit yourselves to every ordinance of man for 



AN ESSAY ON SLAVERY. 101 

the Lord's sake : whether it be to the king, as su- 
preme ; or unto governors, as unto them that are 
sent by him for the punishment of evil-doers, and for 
the praise of them that do well." 1 Peter ii, 13, 14. 
Now these passages, rightly understood, teach the 
same doctrine. And what is it ? Why* " subjection 
to the powers that be ;" that is, to civil government ; 
or, in the language of Peter, the " ordinance of man," 
(being framed by human skill.) And the reasons for 
this subjection are, — 

1. That civil government is the ordinance of God; 
" For there is no power but of God ; the powers that 
be are ordained of God." 

2. That in resisting civil government, we resist 
God, it being his ordinance. 

3. That civil government is good, to prevent evil, 
and promote good works, — as conducive to the indi- 
vidual and general welfare. 

4. That civil government, being of Divine appoint- 
ment, and great practical utility, is of penal and moral 
obligation. "Wherefore ye must be subject not 
only for wrath, but also for conscience' sake." 

It will be observed by the attentive reader, that our 
subjection or obedience does not rest simply or ex- 
clusively on the authority of God, though that is suffi- 
cient, but also on the goodness of the ordinance itself; 
the importance of which we have heretofore seen as 
necessary to our existence. Man cannot live without 
society ; society cannot exist without government. 

We will, in the next place, notice the conjugal or 
marriage relation. And here husbands are commanded 
to love their wives, and be not bitter against them ; 
but to treat them kindly, tenderly, &c. ; and the rea- 
sons assigned in the Scriptures are. — 



102 AN ESSAY ON SLAVERY. 

1. That they are one flesh, — she being at the first 
taken from his side. Gen. xxii, 21-24. 

2. By virtue of the Divine appointment they are 
to be considered one to the end of time. Matt, xix, 5, G. 
And because of this tender and intimate relation, the 
apostle argues the impropriety of unkind treatment : 
" For no man ever yet hated his own flesh." 

The wife is required to be in subjection to her hus- 
band. Such is the Divine command, whenever the 
subject is spoken of in the Scriptures. And the rea- 
sons assigned are, — 

1. That she was formed out of the body of the 
man. Gen. ii, 21-24. 

2. That the woman being deceived, was first in 
the transgression. Gen. iii, 16; 1 Tim. ii, 11-14. 

In the parental relation, parents are variously com- 
manded to care for, instruct, provide, and not to provoke 
their children to anger, lest they be discouraged ; but 
bring them up in the nurture and admonition of the Lord : 
and the motive brought to bear on this duty is an ap- 
peal to the tenderness of parental solicitude for the 
present and eternal welfare of their offspring: "That 
it may be well with you and your children forever." 

Children are commanded in all things to obey their 
parents ; and the reasons are, — 

1. It is right. 

2. The first commandment w T ith promise. 

3. Well pleasing to the Lord. 

The attentive reader will doubtless have observed 
that in all the relative duties above enumerated, there 
is an essential right and fitness, found in the very 
nature of them, that marks clearly their excellence, 
and commends them to our understanding as wise and 
good arrangements. 



AN ESSAY ON SLAVERY. 103 

Let us see in the next place if the slavery relation 
is supported by the same weight of authority. 

And first we will quote from Eph. vi, 5-8 : " Ser- 
vants, be obedient to them that are your masters ac- 
cording to the flesh, with fear and trembling, in single- 
ness of your heart, as unto Christ ; not with eye-ser- 
vice, as men-pleasers ; but as the servants of Christ, 
doing the will of God from the heart ; with good- will 
doing service, as to the Lord, and not to men : know- 
ing that whatsoever good thing any man doeth, the 
same shall he receive of the Lord, whether he be bond 
or free." 

Now in this language of the apostle, which is the 
most complex, and therefore the most difficult, of any 
to be found in the Scriptures on this subject — hence, 
requiring more attention in its explanation — it appears 
to us the following principles are laid down. 

1. The servant's obedience to his master. 

2. His obedience to his master for the sake of Christ, 
as the servant of Christ ; doing service as to the Lord 
and not to men. 

3. That in doing this service for the sake of Christ, 
he does a good thing. Not good or right in itself, 
according to the eternal fitness of things, as are the 
duties of the relations above pointed out ; but in the 
present disordered state of things, which the provi- 
dence of God is superintending to the best possible 
issue, comparatively good, because done for his sake, 
and on his authority. This seems to us to be the legiti- 
mate and natural sense of the passage — the only one 
to which we can be conducted in its fair and candid 
examination. But in addition to this, the analogy of 
Scripture, if we pay any regard to its unity, shuts us 
up to this interpretation. For if the state or relation 



104 AN ESSAY ON SLAVERY. 

of slavery was intrinsically good in itself, why should 
those in that condition be exhorted, " If thou mayest 
be made free, use it rather ?" and those who had at- 
tained their freedom, commanded, "Be ye not the 
servants of men ?" 

In view of the very similar language and sentiment 
found in the Epistles to the Colossians and Titus, we 
deem it unnecessary to do anything more than quote 
them. Col. iii, 22-24 : " Servants, obey in all things 
your masters according to the flesh ; not with eye-ser- 
vice, as men-pleasers ; but in singleness of heart, fear- 
ing God ; and whatsoever ye do, do it heartily, as to 
the Lord, and not unto men ; knowing that of the 
Lord ye shall receive the reward of the inheritance: 
for ye serve the Lord Christ." 

Tit. ii, 9, 10 : " Exhort servants to be obedient unto 
their own masters, and to please them well in all 
things ; not answering again ; not purloining, but 
showing all good fidelity ; that they may adorn the 
doctrine of God our Saviour in all things." 

With the passing observation that there is, as above, 
the same absence of an authenticating principle, na- 
turally growing out of the relation ; the whole weight 
of obligation resting on extraneous, or foreign con- 
siderations, — the will of God. " And whatsoever ye 
do, do it heartily as to the Lord, and not to men ;" 
and, " that they may adorn the doctrine of God our 
Saviour in all things," 

The next passage to which we will call attention, 
is found in 1 Tim. vi, 1, 2 : " Let as many servants 
as are under the yoke count their own masters worthy 
of all honour, that the name of God and his doctrine 
be not blasphemed. And they that have believing 
masters, let them not despise them, because they are 



AN ESSAY ON SLAVERY. 105 

brethren ; but rather do them service, because they 
are faithful and beloved, partakers of the benefit. 
These things teach and exhort." 

Now here the subjection or obedience of the ser- 
vant is enforced by the same authority as in the pas- 
sages already quoted, — the will of God, — but with a 
little change of phraseology, — the former passages re- 
quiring it, for its good consequences; this requiring it, 
to prevent bad ones. " That the name of God and his 
doctrine be not blasphemed." Heathen masters, by 
the disorderly conduct or want of fidelity in their re- 
cently converted servants, might be led to attribute it 
to their religion ; and thus, becoming unfavourably af- 
fected toward it, and its Author, in their blindness, 
speak evil of the things which they did not understand. 
For it is a truth, well known to those who have any 
experimental knowledge of spiritual things, that such 
is the enmity of the carnal mind to a spiritual religion, 
that it is ever ready upon the slightest, yes, even 
doubtful pretexts, to condemn and discard it. And it 
is to be feared there are not wanting like examples of 
inexcusable and abandoned iniquity among the semi- 
heathen of this Christian country, who are stumbling 
into hell over the innocent infirmities of others. The 
apostle understood this deception, — this deep evil of the 
human heart ; and therefore the cautionary language 
of the passage now under consideration. 

There is yet another passage which, in this connex- 
ion, demands our attention, found in 1 Pet. ii, 18, 19 : 
* Servants, be subject to your masters with all fear ; 
not only to the good and gentle, but also to the fro- 
ward. For this is thank-worthy, if a man for con- 
science towards God endure grief, suffering wrong- 
fully." This contains some important suggestions. 

5* 



106 AN ESSAY ON SLAVERY, 

1. As above, they are to be in subjection from a 
principle of conscience toward God. 

2. It is admitted, that in that subjection they may 
have to " endure grief, suffering wrongfully" which is 
said to be " thankworthy," if endured for the Lord's 
sake. 

3. They are encouraged to this duty by the exam- 
ple of Christ ; who patiently, submissively, and uncom- 
plainingly, committing himself to him that judgeth 
righteously, suffered for us, even to the bearing of our 
sins in his own body on the tree ; not that it was due 
us, as a matter of right, according to the essential fit- 
ness of things ; but as an expedient, instituted by the 
boundless benevolence of the Deity, to overcome evil 
with good. From these explanatory remarks, which 
we think are the legitimate and obvious sense of the 
passage, we are entitled to the following conclusions : 

1. That they are to be subject, not because it is 
right in itself, but for the Lord's sake. 

2. That though they might have to endure grief, and 
suffer wrongfully in the discharge of their duty, 
nevertheless, it was 

3. Obligatory upon them, on the same principles of 
moral goodness that were manifested in the redemp- 
tion of the world by the sufferings and death of our 
Lord Jesus Christ, who, in this respect, had left them 
and us an example, that we should follow his steps. 

Alarm may here be taken, that in the above remarks 
we have started a dangerous principle in theology, viz., 
That a thing not right in itself, may, under a change 
of circumstances, become allowable ; or, in other 
words, that a thing not originally right — or right ac- 
cording to the first constitution of things — may, under 
a change of circumstances, in a perfect administration 



AN ESSAY ON SLAVERY. 107 

be tolerated, for the sake of its practical utility. 
Doubtless the subject has its difficulties, though we 
think not insuperable. And we are aware of the ne- 
cessity of caution, lest we introduce principles which, 
by their looseness, may confound all distinction be- 
tween right and wrong, and thus sap to its foundations 
the moral government of God. This subject will more 
properly come up in the subsequent pages, to which 
the reader is referred for its examination. 

We do not wish it understood, in the above remarks 
on the relative duties of society as now constituted, 
that obedience, on the part of servants to their mas- 
ters, is not, during the continuance of the relation, a 
Christian duty. Such we believe it ; and would feel 
ourselves bound by the high authority of " Thus saith 
the Lord," so to teach, were we placed in a situation re- 
quiring it. But we mean to say, in view of the facts 
and arguments brought to bear upon the question, 
drawn fairly, as we think, from the law of nature, rea- 
son, and revelation, that it does not possess the same 
broad seal, and stamp of right and Divinity, that mark 
the other relations of society ; and is therefore indicat- 
ed to be not a permanent, but a temporary regulation, 
which, in the providence of God, may, in the language 
of the apostle on another subject, " wax old, perish, 
and vanish away." 

In this connexion, as it will be a continuance of the 
argument against slavery, as an institution of God, it 
may be well to see what account the Bible gives of its 
origin. The first notice we have of it, that clearly 
fixes its character as a property relation, is in the 
seventeenth chapter of the book of Genesis, about 
A. M. 2107. Men-servants and maid-servants are 
previously spoken of, but not so as to fix with sulli- 



108 AN ESSAY ON SLAVERY. 

cient clearness the property relation. But in this 
chapter, those who were bought with his money are 
distinguished from his own children, and those that 
were born in his house ; so that whatever may have 
been the true condition of the servants previously 
named, it must be admitted, that those he had by right 
of purchase were his property, having been bought 
with his money. And the manner and circumstances 
under which it is brought to notice deserve some at- 
tention. God is about to renew his covenant with 
Abraham, and institutes circumcision as the seal of that 
covenant. He commands Abraham to circumcise, 
at eight days old, every male child born in his house, 
and bought with his money ; which Abraham obeyed. 
For we find in the twenty-third verse of this chapter, 
that " Abraham took Ishmael his son, and all that were 
born in his house, and bought with his money, (males,) 
and circumcised them on the self-same day, as God had 
said unto him." Now is there anything in the lan- 
guage here used, or the nature of the transaction nar- 
rated, that affords the most distant intimation that God 
instituted or appointed the relation of slavery ? It 
seems to us that no torturing, having any reason or 
probability on its face, can give it such a construction. 
From the manner in which it is introduced, it doubt- 
less had obtained prior to the time when the right of 
circumcision was instituted; and may be fairly set 
down as one of the inventions of men, instead of an 
institution of God. 

And being thus introduced and interwoven as an 
element of society, the Holy Scriptures, in giving 
their directions for the regulation of the social and 
civil state, adapt their instructions accordingly. And 
it is only in this incidental way, if our memory serves 



AN ESSAY ON SLAVERY. 109 

us correctly, that reference is made to it throughout 
the Scriptures of the Old and New Testaments. Of 
this the honest inquirer after truth may satisfy him- 
self, by turning to the various passages of Scripture 
where the subject is spoken of. And how, under 
these circumstances, and with these facts before us, 
it can be magnified into the imposing character of a 
Divinely-appointed institution, we are at an utter loss 
to conceive. That in view of the weakness of the 
present state, under the superintendence of a Provi- 
dence that embraces all worlds, sweeps over all time, 
and throughout all eternity, it is in the Divine 
forbearance tolerated, is not denied. And it may 
prove, for aught we know to the contrary, such a 
lesson of instruction to all created intelligences, on 
the exceedingly unnatural and deeply evil character 
of sin, as to give the most effectual caution against it. 
And however it may now appear to our contracted 
vision, and without any thanks to us, it may, as a 
measure of moral discipline, prove of the most salu- 
tary importance, and so appear to us, when His plans 
of providence and government, as a whole, are de- 
veloped. 

But that it has the Divine sanction, in the broad 
sense of that term, so as to exalt it to the character of 
a Divinely-appointed institution, is contradicted by 
His whole character and government ; which we think 
has been clearly shown, and abundantly proved, in 
the preceding pages. 



110 AN ESSAY ON SLAVERY 



PART THIRD. 



THAT THE SIMPLE RELATION IS NO BAR TO CHURCH-FEE 
LOWSHir. 



SECTION I. 

FROM THE PRINCIPLES OF GOD'S MORAL AND PROVIDENTIAL GOVERNMENT. 

Having closed our argument against slavery as an 
institution of God, we will proceed, in the next place, 
to the inquiry, Does the Bible authorize the belief, 
that a man in the relation, or in other words, that a 
slaveholder, can be a Christian ? — the relation being 
no bar to church-fellowship. 

It will have been observed by the attentive reader, 
that, in the preceding pages, we have assumed, and 
endeavoured to show, that the Bible does warrant 
such belief. And if we have not misinterpreted the 
passages quoted — which interpretation we have sus- 
tained by numerous authorities, the best-accredited 
and most reputable the Church and the world have 
produced for centuries — the truth of our position is 
fairly made out, and the controversy should be at an 
end. For if, according to the best lights we have, 
such is the teaching of the Scriptures, on their high 
and unerring authority, the question is settled : and 
accordingly here we might let it rest. For if, in the 
language of St. Peter, there is in the writings of St. 
Paul, (and others,) according to the wisdom given unto 
him, some things hard to be understood, which they 



AN ESSAY ON SLAVERY. Ill 

that are unlearned and unstable wrest unto their 
own destruction, on them be the fearful responsibility. 
For is it not to be expected that an administration, 
involving " the depth of the riches both of the wis- 
dom and knowledge of God, whose judgments are 
unsearchable, and his ways past finding out," should, 
in some of its details, elude our utmost vigilance and 
most enlarged comprehension ? Such seem to have 
been the views of the great apostle to the Gentiles, 
who is universally acknowledged to be a man of 
mind and letters ; and our highest reason and sober 
judgment approve his modesty. But there are some 
men in whose vocabulary you cannot find the words 
" I can't," at anything, or on any subject. They are 
" Northerners," and men of like stripe from all other 
quarters. Of course, we don't mean the venerable 
Bangs, the Pecks, or our good Brother Stevens, of 
the Conference Journal ; nor anybody else in all 
creation, of kindred views and spirit. 

But a regard for honest minds in the pursuit of 
truth, which are perplexed on account of a supposed 
difficulty in reconciling the relation of slavery with the 
government and character of God, prompts us to give 
the subject a little further attention. In doing which, 
to avoid, as far as we may, confusion of thought in 
the investigation of a complicated question, we deem 
it necessary to make the following preliminary dis- 
criminations : — 

1. That we are not contending for the Divine 
right of slavery, against which we have entered our 
veto in the preceding pages. 

2. Nor yet for the original act of aggression ; by 
which a freeman is reduced to a state of bondage, 
by whatsoever method accomplished ; but 



112 AN ESSAY ON SLAVERY. 

3. When it comes in as an element of organized 
society, hedged about with the legal encumbrances 
that are thrown around it, and has passed into hands, 
by testament or otherwise, that had nothing to do 
with the original act of reducing them from a state 
of freedom to a state of bondage, nor the enactment 
of those laws by which the relation is created, regu- 
lated, and perpetuated, — it is tolerated. For the 
sake of clearness we repeat, that under the circum- 
stances above stated, all else being right, it is tole- 
rated, without prejudice to the creditability of the 
Christian profession of those thus connected with it. 

The principle before alluded to, here involved, is : 
that the Divine administration, in tolerating the re- 
lation, under the circumstances, and to the extent 
above stated, connives at and lends its awful sanc- 
tion to sin; and that thereby its essential purity and 
rectitude are implicated, and the lovely character of 
God, as the "righteous Lord who loveth righteous- 
ness," is given up. But we are not satisfied that this 
conclusion can be legitimately drawn from the pre- 
mises. Under the Adamic covenant, — or a rule of 
simple, rigid, unbending law — it would have to be ad- 
mitted. But we are not now under an administra- 
tion of pure, simple law : and well for us that we are 
not, " for by the deeds of the law there shall no flesh 
[pro-slavery or anti-slavery] be justified in his sight:" 
for the all-sufficient reason, that pure or simple 
law, — or law in the abstract, only makes known the 
evil of our condition as sinners, (" by the law T is the 
knowledge of sin,") and makes no provision for our 
deliverance. Hence the nervous language of the 
apostle above quoted, that "no flesh can be justified 
by its deeds ;" and for these good and valid reasons : — 



AN ESSAY ON SLAVERY. 113 

First. That by transgression, the first covenant or 
law was forfeited ; and, 

Secondly. As the result of that transgression, " the 
mind became carnal, — not subject to the law of God, 
neither indeed can be ;" and hence absolutely inca- 
pable of any obedience, let alone the perfect obe- 
dience the law required. Prior to that transgression, 
and the withering, ruinous, and desolating effects 
brought in its train, " when our reason was clear and 
perfect, unruffled by passion, unclouded by prejudice, 
or unimpaired by disease or intemperance, the task 
would have been easy and pleasant ; — we should 
have needed no other rule. But every man now 
finds the contrary in his own experience, that his 
mind is corrupted, and his understanding full of 
ignorance and error." Hence the alternative was 
either to suffer the race to perish in that ignorance, 
error, and corruption, or superinduce on the original 
plan of government and providence principles to 
meet the exigency of the case ; which, in their ope- 
ration, while, by reason of their fitness and moral 
goodness, they preserve unblemished the character 
of God, as the Moral Governor of the world, and the 
essential rectitude of his government ; at the same 
time vindicate the righteousness of the Divine admi- 
nistration in their adoption, as an act of boundless 
condescension to the wants and weakness of man. 
To the honour and glory of God be it published and 
proclaimed, from the rivers to the ends of the earth, 
that our babbling race may know, that in the suffer- 
ings, death, resurrection, ascension, and intercession 
of Jesus Christ, his Son, he has made this provision 
for us. For the apostle, Romans iii, 21-26, tells us : 
" But now the righteousness of God without the law 



114 AN ESSAY ON SLAVERY. 

is manifested, being witnessed by the law and the 
prophets : even the righteousness of God, which is 
by faith of Jesus Christ ; whom God hath set forth to 
be a propitiation, through faith in his blood, to de- 
clare his righteousness for the remission of sins that 
are past, through the forbearance of God. To de- 
clare, I say, at this time, his righteousness, that he 
might be just, and yet the justifier of him who believ- 
eth in Jesus." And further ; Romans viii, 3-4 : 
" The law of the spirit of life in Christ Jesus has 
made me free from the law of sin and death. For 
what the law could not do, in that it was weak 
through the flesh, God sending his own Son in the 
likeness of sinful flesh, and for sin condemned sin in 
the flesh ; that the righteousness of the law might be 
fulfilled in us, who walk not after the flesh, but after 
the Spirit." Several things of importance to the 
point in hand are here stated : — 

1. That God has superseded the covenant of 
works, by making faith in Christ the condition of our 
justification. 

2. That the propitiatory sacrifice of Christ Jesus 
vindicates the rectitude or righteousness of the Divine 
administration, in the superinduction of this new fea- 
ture of his moral government. 

3. The object to accommodate his dispensations to 
the unfortunate circumstances of our fallen condition ; 
or, in other words, a gracious stoop in the divine ad- 
ministration to the "weakness of the flesh," which 
simple law, or the law of works, by reason of its un- 
bending nature, could neither tolerate nor provide 
for. 

4. That this act of moral goodness, manifested in 
the gift of his Son for the purposes above stated, is a 



AN ESSAY ON SLAVERY. 115 

settled part of his plan of government : " being wit- 
nessed by the law and the prophets, the rites and cere- 
monies of the one, and the preaching and predictions 
of the other." 

In this connexion, we claim the indulgence of the 
reader for a passing remark, lest some into whose 
hands this work may fall, should be misled by the 
terms " boundless condescension," and " gracious 
stoop," just used. We do not mean, in the use of 
such terms, to detract from the moral glory of the 
Divine character and government, for the truth is, in 
coming down, they went up. For the exhibition of 
moral goodness in the doctrine of Christ crucified for 
the sins of the world, is the most luminous and attract- 
ing manifestation of the Divine benevolence, and 
surpassing glory of his moral government, ever made 
to an intelligent universe. 

" Here the whole Deity is known, 

Nor dare a creature guess 
Which of the glories brightest shoney 

The justice or the grace." 

But to return. The term " weakness of the flesh/' 
is one of very extensive import, involving all those 
direct and remote consequences of sin found in the 
character and history of man, personally, socially, and 
civilly, and which mar the beauty, and impair the 
glory of God's moral system. Now it is to this state 
of things, and not merely to man as an individual, 
that the merciful provisions of this new feature of 
God's moral government apply, adapting themselves 
to the various conditions in which men, as individuals, 
or in their social and civil relations, are found. To 
deny this, is to reject the Divine testimony, that "where 
sin abounded, grace did much more abound ;" and 



116 AN ESSAY ON SLAVERY. 

indeed the entire volume of revelation, which is an 
address, not only to man as an individual, but to men 
in their social and civil relations. To admit it, is to 
concede the principle in controversy ; for the patriar- 
chal, Mosaical, and gospel dispensations, all found men 
in this relation, as the reader will have seen r in the 
preceding pages ; and of the truth of which he may 
fully satisfy himself, by a careful perusal of the Holy 
Scriptures. Now, such being the fact, what is to be 
done with those persons who, under a providence 
which "determined the bounds of their habitation," 
are born, educated, and enter upon the business of 
life in connexion with this relation, and who were 
as innocent of the circumstances which originally in- 
troduced it, as they were of the sin of Adam ? Must 
they, indiscriminately, be sent to hell ? or might they 
not have been, with as great a show of justice, sent 
there for the sins of our first parents ? or where would 
be the difference, so far as principle is concerned, in 
their being born in hell at the first, as to come into 
the world under circumstances which, ultimately, 
must inevitably consign them to perdition ? Who can 
split this hair ? 

Or will the Judge of all the earth, who knoweth our 
frailty, and the power of circumstances over that 
frailty, (evil communications corrupt good manners,) 
take these matters into the account in the final judg- 
ment ? It seems to us that the following passage of 
fScripture settles this matter beyond all controversy. 
" It is required according to what a man hath, and 
not according to what he hath not." 

And on this principle, what an amount of charity 
is due to persons who, throughout their whole lives, 
have been connected with a great evil ; and that too, 



AN ESSAY ON SLAVERY. 117 

whatever we may think to the contrary, to them, 
under the real or apparent sanction of religion ! If 
they were heathens, all else being right, we would, at 
least, suppose their final salvation possible, if not cer- 
tain. And what sufficient reason have we for depart- 
ing from the same conclusion, in reference to pro- 
fessed Christians ? Our mental and moral powers are 
given us by our Creator to aid us in the pursuit of 
truth. The Bible, as a revelation from God, is ad- 
dressed to these powers. Now, if we sincerely bow 
to its authority, honestly following out that which our 
highest reason, aided by the best lights within our 
reach, determines to be the rule of duty, who will take 
it upon them to say, that the final salvation of such 
a one is in jeopardy ? 

But we are here reminded, that the objection is not 
to the circumstances of our birth and education, but 
to the relation as being palpably wrong — contrary to 
the laws of nature and of revelation. That it is con- 
trary to the original law of nature, is readily admitted. 
Indeed, we have endeavoured to prove it such. But 
we are not now exclusively under that law. That it 
is contrary to the law of revelation, as a temporary 
regulation, adopted in the exigencies of the case, to 
meet the " weakness of the flesh," or present disor- 
dered state of the world, is denied. For, as we have 
previously seen, the relation was found in existence, 
as an element of civil society, at the time when 
the various dispensations were given ; and those 
dispensations, especially the gospel, recognize civil 
government in this matter as the supreme rule of 
duty, by enjoining the particular and reciprocal du- 
ties arising therefrom. That the Divine government, 
in the adoption of this measure, connives at, or lends 



118 AN ESSAY ON SLAVERY. 

its sanction to sin, as the objection supposes, is by no 
means clear and satisfactory. For as we have seen, 
it is not, and could not be conducted on principles of 
unbending law only in the destruction of the race, " for 
all had sinned," and therefore all must die. It proceeds 
therefore on terms of grace, and seeks, on this princi- 
ple of accommodation to the "weakness of the flesh," 
to make the best of circumstances for accomplishing, 
as a whole, the greatest amount of good. 

Now in view of the very extensive prevalence of 
slavery in the world — with the state of things it en- 
gendered — impatience of restraint and discontent on 
the one hand, and pride and ambition on the other, a 
question arises as to the policy of the Divine admi- 
nistration in managing it for the greatest good of all 
concerned. This is the rule. Moral goodness, as its 
ultimate object, is its Alpha and Omega — its beginning 
and its end. 

And that by this measure of policy, or expediency, 
to secure, under the circumstances, the greatest 
amount of moral goodness, there is, in the Divine ad- 
ministration, no conflict with the principles of justice 
and holiness, is obvious. Otherwise, the Divine Being 
would have been so straitened in the circumstances 
of a fallen world, as to have prevented its redemption 
by the death of his Son. It is exactly the same prin- 
ciple in the one case as in the other — an expedient of 
Divine goodness to make the best of circumstances. 
And that such an administration is consistent with 
the character and perfections of the Deity, will appear 
from the following considerations : — 

1. That sheer justice, on principles of essential 
right, cannot demand perfect rectitude of those who, 
under circumstances over which they had no control, 



AN ESSAY ON SLAVERY. 119 

are so impaired or perverted in their mental and 
moral powers, as to be absolutely incapable of the 
rule. To contend otherwise, is to unsettle and confuse, 
if not entirely destroy, all our conceptions of right and 
wrong ; and also to shut up the Divine administration, 
as the only alternative to the cutting off the race in our 
first parents. For it cannot be reconciled with the per- 
fections of the character and government of God, to 
suffer through them, and by their fault, the existence 
of an intelligent and accountable race, under the in- 
fluence of a moral taint that totally disqualifies them 
for perfect original obedience, and then damn them to 
all eternity for want of such perfect obedience. 

2. If, then, through them, in their fallen condition, 
as the progenitors of mankind, it was just to con- 
tinue the race in existence, the very same justice 
required that a benevolent regard should be had to 
the circumstances under which they were to exist. 
For instance, as before observed, for us, in the provi- 
dence of God, to be brought into existence in con- 
nexion with this evil ; and our education, from birth 
to manhood, be such as to impress us with the right- 
fulness, or at least the comparative innocence, of the 
system ; and further, for the force of those educational 
impressions to be strengthened by the overawing ten- 
dency and paramount authority of Divine revelation, in 
the rules of moral duty therein laid down for the govern- 
ment of the relation, as an element of the social and 
civil state ; and the frequent tolerant allusions found 
to such a relation ; — and connected with this, for it 
to be absolutely impossible for any man to give any 
plausible exposition of these passages as a whole, level 
to the common apprehension, that would exclude the 
relation from the Scriptures, as one of Divine toler- 



120 AN ESSAY ON SLAVERY. 

ance or forbearance ; and for it to be generally known, 
on the other hand, to be the opinion of the wise, pious, 
and exemplary of mankind, that the Scriptures do 
recognize and teach the duties of such a relation ; and 
the whole question to be additionally embarrassed by 
the solemn forms and sanctions of municipal law ; — 
we repeat, that if it is just to continue the race in exist- 
ence under such circumstances, the very same justice 
requires that a benevolent regard be had to those cir- 
cumstances ; otherwise the principle is involved that 
we sometimes hear eloquently and pathetically urged 
by certain agents of missionary and Bible societies, 
to induce the people to be liberal in the support of 
those very worthy objects, namely, that the heathen 
are damned in mass, simply because they are heathen ; 
no other fault being alleged but that which must ne- 
cessarily grow out of heathenism — a want of the 
Scriptures. We remember recently to have been 
present at one of these meetings, in the town of Sene- 
caville, Ohio, and to have heard one of the agents of 
the American Bible Society take this ground. He 
stated, in round numbers, that there were eight hun- 
dred millions of heathen in the world, and that this 
number gave a ratio of mortality of seventy-five 
thousand per day, who all, without let or hindrance — 
men, women, and children — were going down to hell, 
for the enormous crime of being born, living, and dy- 
ing in a state of heathenism. Gracious Heaven ! 
thought we, if this be a fair representation of the es- 
sential character of God as taught in the Bible, the 
less of Him and his Bible that can be known, the 
better ! For, if this be a fair representation of His 
goodness, justice, and mercy, wherein does it differ 
from the most essential malevolence and tyranny? 



AN ESSAY ON SLAVERY. 121 

It is to this grave aspect of the question, as involved 
in the doctrine controverted in these pages, that we 
enter our solemn protest. 

It must be, then, that in the Divine administration 
a benevolent regard is had to the circumstances of 
our existence ; and that regard was manifested in the 
atoning sacrifice of our Lord Jesus Christ ; which, 
while it clearly marks the deep evil of sin, by exhibit- 
ing, in the sufferings and death of the Son of God, its 
awful deserts, in an administration of perfect recti- 
tude, effectually guards our conceptions of the essen- 
tial purity and holiness of God, as the moral Gover- 
nor of the universe ; and, at the same time, gives 
such an affecting display of moral goodness, in the 
intense solicitude manifested for the welfare of his 
erring children, as to commend the whole transaction 
to our admiring, adoring, and grateful wonder, that 
His infinite resources were equal to the emergency. 
So that it manifestly appears, that a regard for cir- 
cumstances, in reference to the relation of slavery, 
instead of being an impeachment of, is perfectly con- 
sistent with, the rectitude of the Divine government. 

And what were those circumstances ? As above 
intimated, slavery was very general throughout the 
world ; and a deeply-rooted jealousy and vigilance, 
in both parties, marked the history of its existence. 
Under these circumstances, to have attacked it, and 
by direct, positive precept forbid it, would have been 
the signal for universal civil revolution, war, and 
bloodshed, in which the very name of Christianity 
would have become odious beyond endurance, and 
every vestige of it lost in the general uproar and 
confusion. This, probably, is the very reason why a 
different course — even the one contended for in these 
6 



122 AN ESSAY ON SLAVERY. 

pages — was adopted, which, while its practical utility 
inspires public confidence, operates to the subversion 
of the principle, by the real moral improvement of both 
master and slave ; for it is confidently believed, that the 
full development of the principles, spirit, and power 
of Christianity, in all the ramifications of the present 
state, would cause it to vanish away. But that state 
of things, in the providence of God, and the onward 
march of Christianity, has not yet arrived. 

Its power, as bearing more directly on civil polity, 
has been felt in the British government ; and the 
moral triumph has been worthy of the source from 
whence it emanated. The difficulties to be encoun- 
tered there were feeble, in comparison of those in the 
United States, it (African slavery) having never ob- 
tained, so as to become connected with, and inter- 
woven in the social and civil state at home, being 
chiefly confined to their distant colonies and planta- 
tions. 

Its power has also been felt in the United States, 
confined, however, principally to the individual and 
social circles ; and as the result of its bloodless achieve- 
ments, one million, or thereabouts, out of the three 
millions of our coloured population, have been eman- 
cipated — delivered from their yoke of bondage. Nor 
has it been altogether inefficient in its silent but pow- 
erful appeals to the powers that be : as the Saviour 
of mankind knocks at the sinner's heart, it has long 
been standing at the door of civil authority, knocking 
for entrance ; and, as with Him too generally, those 
in high places have been either too busy or too merry 
to give heed to the voice without. 

Recent developments, however, indicate a favour- 
able change. It has gained a hearing in the courts 



AN ESSAY ON SLAVERY. 123 

of some understandings among those in high places; 
and, vindicating successfully the eternal rightfulness 
of its claims, has obtained from conscience, the " vice- 
gerent of God within us," or the supreme judge in 
this court, a favourable verdict; and through their 
influence (some of whom have fallen asleep : honour 
to their memory !) has at length got into court. With 
various success, its friends have been urging its claims 
for years ; each renewed effort has increased their 
numbers, until their thickening ranks, at least in some 
aspects of the conflict, have given them the ascendency. 
And now this silent voice of moral power not only 
fills the court-rooms, (Senate and House of Represen- 
tatives,) but, as an earthquake-shock, its power is 
being felt from the Atlantic to the Pacific, from the 
Lakes to the Gulf; — the whole nation is aroused : and 
may Heaven speed the right, until a nation's throes 
(including the States concerned) shall civilly bring 
forth fruits meet for repentance, by "breaking off 
every yoke, and letting the oppressed go free." 

Till this be done, if we have read our Bible cor- 
rectly, the relation — in the absence of the power of 
the Church to control, by moral principle, the power 
of the State — may lawfully continue, or, if you please, 
continue on Bible principles. No carnal weapons — 
not even the infraction of existing civil law, only so 
far as it can be effected constitutionally, orderly, 
peacefully, by the power of moral principle — are ad- 
missible in this passionless war of moral power. To 
every other weapon, movement, or emotion, Jesus, 
in the principles and spirit of the Gospel, says, as he 
said to Peter on another occasion, " Put up thy sword." 

It will doubtless be objected by many, that, we in- 
vest the civil with too great a control over the spiritual 



124 AN ESSAY ON SLAVERY. 

power. We are fully aware that this is a point of 
great delicacy in this investigation ; and that great 
caution is necessary to guide us safe from the rocks 
on either hand. The Bible, however, is our chart and 
compass ; and following its directions and indications, 
we shall be conducted to safe moorings. 

It will be remembered by the reader that we have, 
in the preceding pages, made allusions to this question, 
in which we have taken the ground that the civil 
power is the supreme rule of duty to the State and to 
the Church, collectively and individually; and is bind- 
ing in the court of conscience, when it does not con- 
flict with the law of God. If, as in the case of Daniel, 
or the three Hebrew children, it comes in direct con- 
tact with, or contravenes the Divine law, in all such 
cases it is our duty to " obey God rather than man," 
and endure the consequences ; "committing the care 
and keeping of our souls to him in well doing, as unto 
a faithful Creator." Resistance to civil authority is 
not justifiable, on pretended or real principles of con- 
science, in any case of doubt. It must be clear be- 
yond doubtful disputation, otherwise we fall under the 
condemnation of those who resist the ordinance of 
God. 

It may here be urged that religious bodies have, 
under the tolerating principles of this government, the 
right to organize on such principles as to them appear 
to be the most agreeable to the word of God, and as 
shall, in their judgment, be the best, calculated to pro- 
mote the interest of the Redeemer's kingdom. Granted. 
But this is not the question in controversy. It is, 
whether the relation of slavery is, on the principles of 
the Bible, in the present state of society, a bar to Chris- 
tian communion. That a religious body may or- 



AN ESSAY ON SLAVERY. 125 

ganize, — making the relation a bar to church fellow- 
ship,— is not denied. But that they are sustained in 
such action by the authority of the Holy Scriptures, 
is an unwarranted assumption, contradicted by the 
various passages we have quoted, and to which the 
reader's attention has been called. 

And furthermore, while, as we have seen, both the 
Jewish and apostolic Churches admitted such persons 
to their fellowship, it is confidently believed that not 
one single passage of Scripture can be found in all the 
Bible, which, when properly understood and interpret- 
ed, according to the analogy of faith, or the principles 
and spirit of the law of revelation, requires on this ques- 
tion the action of the Church, in advance of the action 
of the State, nor by consequence individual action in 
emancipation, in advance of the action of the State, 
as a condition of salvation, at least, till they have made 
a fair effort for constitutional redress. 

The alarm of heterodoxy may be here sounded ; and 
if we had more regard for our reputation than we have 
for our honest convictions of truth, or what we regard 
as the Bible view of this question, we might, could we 
have reconciled it with our convictions of duty, have 
passed it without notice. But believing that " truth is 
never indebted to a lie," on this or any other sub- 
ject, we have made this frank avowal of our sober 
convictions. 

That good men, from a principle of moral goodness, 
which will be approved by conscience, may emanci- 
pate their slaves and do a good work, especially if they 
improve their condition by so doing, is not denied. 
Nor yet that good men have been impelled, from a 
fear of the pains of future wrath, to manumit their ser- 
vants ; but that those fears have arisen from a well- 



120 AN ESSAY ON SLAVERY. 

instructed conscience, fully illuminated by the blaze 
of inspiration, flaming out in the word of God, may be 
honestly doubted, for the plain and obvious reason that 
our duties under the Divine administration can never 
clash. That the principles of moral goodness incul- 
cated in the gospel may, and will, lead us to embrace 
every practicable opportunity to do this sum of good 
to those in bonds, is fully believed. But that it can 
be required as a principle of conscience, in contraven- 
tion of existing civil law, as a doctrine of the Bible, is 
an assumption that needs to be proved. 

Of course these remarks have reference to those 
states where deeds of manumission will not be ad- 
mitted to record, and which appear to us to be sustain- 
ed by the following reason : — They are known in law 
only as a slave or servant, — the property of an owner, 
and as such, in the person of the owner, these laws, 
though far too feebly, throw the dim shadow of their 
protection over him. Whereas, if you emancipate 
him, he is thrown without the protection of all law ; 
because, in a civil sense, he has no existence only as 
a slave. Therefore, in liberating, you entirely outlaw 
him, which, I presume, is a worse condition than to be 
in the hands of an owner so humane as would liberate 
him, could he do it to the servant's advantage. And 
we suppose the gospel of our Lord Jesus Christ not 
only does not require, but positively forbids our worst- 
ing any man's condition as a whole. This is the rule. 

And these civil or municipal laws, just so far as they 
were made and are continued, for the purpose of bind- 
ing down in mental and moral degradation, and thus 
regulating and perpetuating the system of American 
slavery, however they might have passed in the 
darker ages, are, in the present state of society, the 



AN ESSAY ON SLAVERY. 127 

outstanding and unmistakable notices to an intelligent 
universe, of the deep moral ignorance and deeper in- 
humanity of the times that originated them, and of the 
people among whom, and emphatically so far as, they 
now practically exist. 

And it may here be observed, although as we have 
conceded, and as it must, we think, be conceded by 
all reasonable men, that a precedent is found in the 
Patriarchal, Jewish, and Christian Scriptures for the 
relation, and the duties belonging thereto, where it 
was established as an element of civil society at the 
time they were respectively given ; they at the same 
time afford no precedent whatever for the degrading, 
debasing, crushing, and imbruting laws, which charac- 
terize the system of American slavery. This will be 
seen in the subsequent pages, where it is clearly shown, 
that under those dispensations its tolerant recognition 
is guarded and restricted, to the good of the slave ; 
not as a brute, or mere beast of toil and burden, but 
as a man, in his mental, moral, and religious culture. 
Correction is spoken of in the law of Moses ; such as 
we give our own children, with " rods," not with 
cow-hides, burning irons, bowie knives, blood-hounds, 
or muskets. And just so far as these have obtained, 
they are an outrage to humanity, an insult to High 
Heaven, and a published and proclaimed determina- 
tion, before an intelligent universe, to defy and set 
aside His authority. 

And in view of these matters, a question of great 
delicacy and overwhelming interest to the Church 
comes up, which is, in the execution of the great com- 
mission, " Go ye into all the world and preach the 
gospel to every creature," how far she is to regard 
these laws. To ascertain, and clearly fix the duty of 



128 AN ESSAY ON SLAVERY. 

the Church on this subject, we will propose another 
question. Do these laws, by heavy penalties, pro- 
hibit the mental, moral, and religious culture of the en- 
slaved portions of the community, and thereby directly 
interfere with, nullify, and virtually, if not positively, 
give the go-by to the imperious command of Jesus 
Christ, contained in the great commission above 
quoted ? And if so, what is the duty of the Church ? 
Is it, for fear of the wrath of man, to abide these laws 
in ignoble silence ? Did the Hebrew children do so ? 
Did Daniel do so ? Did the apostles of our blessed 
Lord, in carrying out that great command, and who 
suffered stripes, imprisonment, and death, in obeying 
God rather than man, do so ? Let the future history 
of the proud courts and trembling thrones of Nebu- 
chadnezzar and Darius answer; let the waning 
struggling, expiring throes of corrupted, but truth- 
smitten Judaism, and the distracted convulsions of 
heathen Rome, testify to the issues of this moral con- 
flict. Truth then triumphed, and will again triumph. 
For the same immutable Jehovah rules. Then go 
thou and do likewise. 

But it is claimed these laws are necessary to the 
system. Then they are so many speaking-trumpets 
from the Throne Eternal, of the essential and un- 
measured wickedness of the system ; as well as 
reasons of Alpine strength, and length, and breadth, 
and depth, and height, why it should be the most 
speedily abandoned that is practicable, in view of the 
general good. 

But it is further objected, that such a course on 
the part of the Church will endanger the safety of 
society. It is answered : when the security and 
peace of society, by a system of unjust, oppressive, 



AN ESSAY ON SLAVERY. 129 

and cruel laws, demand the annulment of the law of 
God, — revoking the great commission of Heaven's 
mercy to those for whom, above all, it was intend- 
ed, — the outcast, down-trodden, and neglected masses 
of society, — (" the poor have the gospel preached 
unto them,") — it is bought too dear. It cannot be 
done by the Church, without the basest and greatest 
possible recreancy of duty, and positive high treason 
to the government of God. These are not the vaga- 
ries of a distempered imagination, but the sober de- 
ductions of reason and truth. Admit the premises, 
which none can or dare deny, and the conclusion is 
inevitable. As infallibly, irrefragably, and plainly so, 
as that one and one make two. 

Mark ! we have not stated, nor do we, while the 
relation providentially continues an element of the 
civil and social state, believe it to be the duty of the 
Church, in her organized capacity, to touch it in any 
other way than by inculcating the particular and re- 
ciprocal duties arising therefrom, as taught in the 
Christian Scriptures. We disclaim all such interfe- 
rence, as being incompatible with her subordinate 
position. We only array her against these laws ; 
and that just so far as they, under severe penalties, 
prohibit the mental, moral, and religious culture of 
the slave, and thereby contravene the direct com- 
mand of Christ, — " Go ye into all the world, and 
preach the gospel to every creature," — and in so 
doing set at defiance the authority of Heaven. Ra- 
ther than submit to this, let the Church, in the name, 
and trusting in the strength of the Hebrew children's 
God, Daniel's God, Peter and the other apostles' God, 
and the God who has said, for the encouragement of 
his disciples in all future ages, "Lo, I am with you 

0* 



130 AN ESSAY ON SLAVERY. 

alway, even unto the end," gird herself to the con- 
flict, and go forth into this black field, " white unto 
the harvest," and tell these oppressed captives their 
high origin, vast capacities, and higher destinies 
through grace, if they will only knock under to the 
claims and reign of the blessed Jesus, who came " to 
bind up the broken-hearted, proclaim deliverance to 
the captives, and the opening of the prison to them 
who are bound ;" and who, in pursuance of this 
object, laboured, suffered, died, rose ; and thus, tri- 
umphing over principalities and powers, at last as- 
cended into heaven, to appear in the character of the 
world's High Priest before the throne of God, making 
intercession for us and them. We repeat : Let her 
buckle on the " armour of righteousness on the right 
hand and on the left," and go forth, as God com- 
mands, "to preach the gospel to every creature." 
What if, in the onset, a few Shadrachs, Meshachs, 
and Abed-negos, are cast into the burning fiery fur- 
nace, or Daniels into the lions' den, or Peters, Pauls, 
Silases, and their coadjutors, are cast into prison, and 
finally put to death ? The truth will finally triumph. 
And if the thrones of Chaldea, Babylon, Judea, and 
Rome, do not tremble to their foundations under the 
workings of its mighty power — these more notori- 
ously and palpably treasonable insults to God and 
humanity will soon fall before its onward and con- 
quering march. 

And this prediction is virtually already more than 
realized, in the language of Dr. William A. Smith, of 
Virginia ; who has said in substance, that the Me- 
thodist Episcopal Church in that State has power 
enough to crush the whole system. We are slow to 
believe it ; but would at the same time hope that it is 



AN ESSAY ON SLAVERY. 131 

even so ; and that she will, in a scriptural and ra- 
tional way, forthwith harness herself for the battle. 

And first, as an organization, if it be necessary, 
resist unto blood and death, at the post of moral and 
religious duty, ("committing the care and keeping 
of their souls to God in well-doing, as unto a faith- 
ful Creator,") those laws, if they really do exist, which 
forbid the mental, moral, and religious culture of the 
slave ; with which, in the days of our boyhood, our- 
self, in conjunction with others, were threatened, and 
which operated to break up a Sabbath-school de- 
signed for their instruction. 

And, secondly; as citizens, having the political 
power of the commonwealth, by such amendments of 
the constitution and laws of the State as shall blot 
forever from the escutcheon of their future history 
all the ignoble traces of this wretched system, at once 
their own, humanity's, and the reproach of God. 

We feel for and sympathize in its wounded ho- 
nour. It is our native State. We love its moun- 
tains ; we love its hills ; we love its rocks ; we love 
its valleys ; we love its groves ; we love its streams, — 
over, through, among, and along which, we gambolled 
in all the sportive innocence and gayety of youth ; in 
which we were born, and, with adoring gratitude we 
name it, "born again" — and to which, in our expa- 
triation, we have often thought of again returning ; — 
and as often as we have thus thought, has the spectre 
of slavery — this charm and spell of the devil, in which 
our native State is bound — started up in hideous, 
frightening, repelling forms before us, in the shape of 
legal, moral, and social barriers, more unsurpassable 
and impenetrable than its rivers, groves, and valleys ; 
stronger than its rocks, and higher than its hills and 



132 AN ESSAY ON SLAVERY. 

mountains. If he can, may God have mercy, and 
grant the needful aid. 

That the pure and holy religion of the blessed 
Jesus, taught and enforced in the Holy Scriptures, 
when properly understood in all its practical bear- 
ings, will lead, yea, impel us, from a principle of con- 
science, to use our influence in a constitutional, 
orderly, peaceful way, to remove the existing legal 
impediments, and thus prepare the way of the Lord 
for the achievement of this moral triumph, is fully 
believed. And we know not how to reconcile a con- 
trary course on the part of professing Christians, un- 
less it be that they, on this subject, by reason of the 
dense cloud that hangs over the path of duty, in the 
shape of conflicting opinions which have darkened 
counsel by words without knowledge, together with 
the " ways and means " whereby to make emancipa- 
tion a boon to them, are so bewildered as only to 
"see men as trees walking." We hope, however, 
before we get through this little work, if we can be 
pardoned for our seeming egotism, to reflect so much 
light — or perchance more modestly, as well as more 
appropriately, so to concentrate on the path of duty 
the rays of light which break upon our mental and 
moral vision, from the blaze of God's inspiration, 
that, to keep up the figure, if we shall not now " see 
every man clearly/' we may so far prepare the way 
of the Lord on this subject, that some more able pen 
may step forward, and so trace it out, step by step, 
that the " wayfaring man, though a fool, need not err 
therein." 

These legal obstructions must first be removed. 
For, after all the big guns, little guns, and pop-guns, 
that have saluted our ears, on the duty of the Church 



AN ESSAY ON SLAVERY. 133 

to take high ground, making slavery a bar to com- 
munion, in contravention of existing civil law, we 
repeat, where is your Scriptural authority for so 
doing ? It is answered : M anstealing is forbidden in 
the Scriptures — slavery is manstealing — therefore to 
be rejected by the Church. This assumption has 
already been sufficiently refuted. Again : oppression 
in general, and oppression of the poor in particular, 
are condemned in the Scriptures as unchristian. 
Admitted. But, as before observed, these terms are 
of general application to all sorts of oppression ; and, 
from that consideration, insufficient to determine this 
controversy, especially in the face of a specific law 
tolerating it. 

But in the fifty-eighth chapter of Isaiah we are 
commanded to " unloose the heavy burdens, let the 
oppressed go free, and break off every yoke." This 
is also admitted. But the question here is : Does it, 
when properly understood, support the doctrine of 
non-slaveholding as a condition of church-member- 
ship ? We know it is paraded with all confidence, 
as decisive of the question. And also, that in some 
directions a man will risk his reputation for sanity, 
and be regarded rather as a fit subject for the lunatic 
asylum, than as an expounder of the word of God, if 
he questions the soundness of the construction. Ne- 
vertheless, we must incur the fearful responsibility, 
by challenging the correctness of the interpretation, 
and positively claiming it in support of the doctrine 
of these pages. The prophet is reproving, in a very 
severe manner, those addressed, for their mockery 
and desecration of sacred things. And if the charges 
brought against them were true, they richly merited 
the withering rebukes administered. But the ques- 



134 AN ESSAY ON SLAVERY. 

tion here comes up, who is addressed ? To whom does 
the language, " Let the oppressed go free, and break off 
every yoke," directly apply ? Was it to the non- 
slaveholding members of the Church ? This, as it 
appears to us, as its true and legitimate sense or 
meaning, should be fairly made out by those who claim 
it in support of the doctrine that the relation is a 
bar to church fellowship. But is such its import ? 
Can any man of common sense, with one grain of 
candour about him, answer in the affirmative ? We 
think not ; and that for the plain and obvious reason, 
that the context, beyond all controversy, settles it 
otherwise. It is addressed to the Jews as a nation, 
as the reader may see, by referring to the first and 
second verses of said chapter; in which capacity 
they were guilty of the oppressions here charged 
against them, and which, as a nation, they were com- 
manded to put away. To illustrate it : — Suppose this 
government, which has basely (though we hope with- 
out due reflection) connived at and lent the weight 
of its sanction and protection to African slavery and 
the slave-trade, from which as yet it has not washed 
its hands, should proclaim a fast, having no reference 
to humiliation or repentance for its blood-guiltiness 
in this matter ; the language of the prophet — " Is not 
this the fast that I have chosen, to loose the bands of 
wickedness, to undo the heavy burdens, and to let the 
oppressed go free ; and that ye break off every yoke " — 
would apply in all its force. And should the nation 
hear and obey the language of the prophet, " and 
bring forth fruits meet for repentance," by removing 
all those legal obstructions which it has thrown 
around the relation, and do all in its power to repair 
its own wrongs to bleeding Africa, — and should the 



AN ESSAY ON SLAVERY. 135 

Southern States nobly follow in this illustrious ex- 
ample, the way would be open for church and indi- 
vidual action, as indicated by the prophet in the 
seventh verse. So that the most natural construction 
of the passage gives no countenance to the new 
measures, into the service of which it is sought to be 
pressed ; but the contrary, as the reader will have 
just seen. And it may be confidently affirmed, that 
it is only by such perversions and misapplications of 
the sacred text, together with a total misconception 
of the relation, as connected with the moral and pro- 
vidential government of God, that they can derive 
any support from the Holy Scriptures. 



SECTION II. 

ITS COMPATIBILITY WITH THE RECTITUDE OF THE DIVINE CHARACTER 
AND GOVERNMENT. 

But we have not yet done with it. Having shown, 
as we think, on the authority of the Holy Scriptures, 
that the relation is, in the sense, and to the extent, 
stated in the preceding pages, tolerated in the Divine 
forbearance, as a principle of his moral and providen- 
tial government, we will now proceed to show its 
compatibility with the rectitude of the character and 
administration of the moral Governor of the universe. 
As already seen, this is by many regarded as a hope- 
less task. We frankly admit that it has its difficul- 
ties, though we think not insuperable. A careful pe- 
rusal of the sacred page will illumine our pathway, 
and conduct us to satisfactory conclusions. For if 
the principles, reasonings, and deductions, contained 
in the former pages, are drawn from the Bible, as we 



136 AN ESSAY ON SLAVERY. 

think they are, and it is consistent with itself, it must 
reflect light on this complicated question. 

It will be remembered, that on a former occasion 
we laid down the principle, that the remedial dispensa- 
tions are addressed not only to men as men, but to 
men in their social and civil relations. We then in- 
timated the soundness of this view, as being involved 
in the apostle's argument, that the merciful provisions 
of the gospel are equal, or more than equal to the 
ravages of sin : — " Where sin abounded, grace did 
much more abound." And also from the fact that 
they are addressed to men in their individual, social, 
and civil capacities. We need not here pause to 
prove a position so obviously true. The fact is too 
notorious to require it, further than to say, first, that 
the gospel is to be preached to every creature, — to all 
nations, — enforcing their duty not only individually, 
to God and themselves, but socially, in the relation 
they sustain to each other, and civilly, as subjects and 
citizens of the State. And all this as unto God, whose 
administration sweeps over and takes up all these in- 
terests. And second, that the Patriarchal, Jewish, and 
Christian dispensations, at the time of their announce- 
ment, all found slavery as an element of society. 
This, in the face of the Scriptural authority already 
introduced, together with the unequivocal voice of 
history as to the fact of its existence, and the extent 
of its prevalence, will not, cannot be denied. 

That the influence of sin has poisoned and deranged 
all the departments of our present existence, is too 
fearfully true to admit of serious or sober doubt. The 
history of the world, in a voice like the "sound of many 
waters," proclaims the individual, social, and civil 
wickedness of the race, as manifested in the aban- 



AN ESSAY ON SLAVERY. 137 

doned iniquity of private character, social wrongs, 
and public oppression. 

Now the reign of favour, carried out under the Di- 
vine government as now constituted, takes hold of, 
and adapts itself to, this variety, in the exigencies of 
our present condition, giving those instructions which 
are suited to that variety — the practical tendency of 
which, in view of all the circumstances of the present 
state, are beyond all controversy the most beneficial, 
and best calculated to promote the general welfare. 
The fact that such is their tendency with regard to 
the relation of slavery, is so very apparent in the 
Scriptures, that it is difficult to conceive how it could 
have been overlooked, and can only be accounted 
for on the principle, that we look to our rights under 
the law of nature ; forgetting, at the same time, that 
the conditions of our primitive existence have been 
forfeited by transgression, which defaced the beauty 
and order of God's moral system ; and that we are 
now under a reign of grace, which has relaxed the 
uncompromising principles of the first covenant, in 
accommodation to the " weakness of the flesh," and 
accepts, through the world's Atonement, the best an 
honest heart, in view of all the providential circum- 
stances of our existence, can perform. We repeat, 
the want of understanding correctly the principles of 
God's moral and providential government, as adapted 
to the present disordered state of the world, is what 
has misled us in the views we have taken of this intri- 
cate question. 

To the law and testimony, as the ultimate standard 
of appeal for the settlement of this question. 

Its first mention is in connexion with Abraham, 
who was commanded to circumcise them, and thus 



138 AN ESSAY ON SLAVERY. 

introduce them to the benefits of the covenant of 
blessing which God had made with him, and through 
him to all mankind. - And in thee shall all families 
of the earth be blessed," Gen. xii, 3 ; and Gal. iii, 8 : 
" In thee shall all nations be blessed." Circumcision 
was the sign and seal of this covenant ; and they, in 
receiving this rite, became interested in its benefits, 
simply because of their relation to his family. Now, 
was it of no advantage to them thus to partake of 
God's blessing ? Whatever may be the estimate that 
scoffers at Divine revelation may put upon it, pious 
minds will be far from admitting it ; so that the good 
practical tendency of the doctrine of the Scriptures, 
in this first mention of the relation, cannot be for one 
moment doubted by the believer in the oracles of 
God. 

The next place where we find it introduced to no- 
tice, to which we shall call attention, is under the law 
of Moses, Leviticus xxv, 44 : " Both thy bond-men and 
thy bond-maids, which thou shalt have, shall be of the 
heathen that are round about you ; of them shall ye 
buy bond-men and bond-maids." 

Here it will be seen that the same principles and 
reasonings apply as under the former, or patriarchal 
dispensation, noticed in the case of the servants of 
Abraham. If it was any advantage to enjoy the 
blessings of the Jewish religion, they, as their servants, 
were in this relation, by virtue of God's command- 
ment, entitled to those blessings. 

We will next call attention to the question as found 
under the New Testament, or gospel dispensation. It 
comes up under altered circumstances, and therefore 
requires more particular attention in its examination. 
Under the dispensations just named, which, as we have 



AN ESSAY ON SLAVERY. 139 

seen, though intended in their ultimate development 
for all the " families" and " nations" of the earth, were 
confined first to one particular family ; secondly, to one 
particular nation, as the depositories of the true religion. 
The principle and practice of slavery having obtained, 
it was comparatively an easy matter, under these cir- 
cumstances, to restrict it (which was done) to those 
who, so far as the true religion was concerned, should 
be benefited, or derive advantages from the relation. 
But the state of things in the providence of God was 
greatly changed when the gospel dispensation was 
announced. 

The fulness of time had come, as foretold by the 
prophets, when the purposes of his mercy in the mis- 
sion of Christ were to be made known to all nations 
for the obedience of faith. Accordingly we find the 
shepherds, while watching their flocks by night on 
the plains of Bethlehem, visited by an angel, accom- 
panied by a multitude of the heavenly hosts, who said 
unto them, " Fear not : behold I bring you glad tidings 
of great joy, which shall be to all people." And in 
the commission of Christ to his disciples, as recorded 
by St. Matthew, they were commanded to go and 
" teach all nations to observe all things whatsoever I 
have commanded you." Now, as the patriarchal and 
Mosaical dispensations took hold of the individual, 
social, and civil relations of a single family or nation, 
and delivered their instructions, as we have seen, ob- 
viously the best calculated to promote the best inter- 
ests of all concerned, in reference to the eternal state ; 
so the gospel of our Lord Jesus Christ takes hold of 
all nations, and carrying out the same principle, re- 
cognizes the possible Christian character (in the rela- 
tion) of both master and slave, and adapts its instruc- 



140 AN ESSAY ON SLAVERY. 

tions accordingly, with this difference ; that it exhorts 
the servants, " If thou mayest be made free, use it 
rather." 

In this connexion, it may not be improper to ex- 
press our opinion as to the import of this inspired in- 
junction. That it is a delicate point, we are fully 
aware ; and also that it is involved in some difficul- 
ties. But as the revelation of God which tolerates 
the relation is " profitable for doctrine, for reproof, 
correction, and instruction in righteousness, it is fairly 
to be presumed that its spirit and principles reflect 
some light on this aspect of the question. And it is 
to be remembered, that it is only by taking this general 
view of the subject, that we can arrive at satisfactory 
conclusions with regard to it. 

With these preliminaries we remark, that whatever 
else it may mean, it cannot be pleaded in justification of 
the individual or systematic efforts made and making 
by persons, either in the free or slave States, to per- 
suade, or by stealth or otherwise effect, the elopement 
of slaves from their legal owners ; for the obvious 
reason, that if civil government be the ordinance of 
God, and the Christian Scriptures, as we have shown, 
recognize it as the supreme rule of duty in this matter, 
in so doing we "resist the ordinance of God," — "do 
evil that good may come," — a practice nowhere justi- 
fied by the Bible. The parable of the good Samaritan, 
though quoted with great confidence as justificatory 
of this practice, is entirely irrelevant ; the civil con- 
dition of the man who fell among the thieves remain- 
ing just the same after, as before, the kind treatment 
received. 

There is another passage found in the book of Deut., 
xxiii, 15, 16 : " Thou shalt not deliver the servant that 



AN ESSAY ON SLAVERY. 141 

has escaped from his master unto thee,"' &c., which is 
quoted and relied on with great assurance, as lending 
its sanction to the above practice ; but we think with 
an equal perversion as in the case of the man who fell 
among thieves, just noticed. The injunction is ad- 
dressed to the Jewish nation ; the only one on the face 
of the earth, at the time, that was not idolatrous, and 
which, as before seen, was the depository of the true 
religion. Now the fact that this law was delivered to 
them in their national capacity, is proof positive that 
it cannot be understood as requiring them to hold 
or retain each other's escaping servants. The bad 
practical consequences, so disastrous to the peace of 
the nation, resulting from such a course, or the infrac- 
tion of a practice which the laws they received from 
the mouth of God tolerated, forbids, absolutely, such a 
construction of the passage ; especially in the face of 
what seems to be its most easy and natural meaning, 
a sense so consonant with the whole spirit of the patri- 
archal and Jewish law on this subject ; which is, that 
these escaping servants were from the heathen idola- 
trous nations round about them, and who, on coming 
among them, were benefited according to the superior 
advantages of the Jewish religion, as compared with 
their former heathen state or condition. We cannot 
therefore admit the propriety of its being pressed into 
such service. It cannot be done without doing vio- 
lence to the plain and obvious sense of the passage, as 
well as to the whole spirit of the Jewish law. 

There are other modes of redress inculcated in the 
Bible, to which allusion has been previously made. 

And while on this subject it may be perfectly in 
place to say, that the fugitive laws of this General 
Government, which have been, and are now, felt by 



14*2 AN ESSAY ON SLAVERY. 

the non-slaveholding or free States to be a great in- 
justice and indignity to them, derive no support from 
this Jewish precedent. Our reasons for this position 
are various, one of which we will here state ; and 
which is virtually the same we have given why the 
Jews were forbidden to deliver up to their owners 
the escaping servants of heathen masters. These ser- 
vants, as just remarked, were running away from hea- 
thenism to Judaism, and by so doing, as a whole, were 
improving their condition. The "fugitives held to 
service," or escaping servants of the slaveholding 
States, are running away from a state of semi-heathen- 
ism, to a situation where their privileges and advan- 
tages are more favourable to the end of their creation, 
as rational and accountable beings. Not but what 
the South has the gospel as well as the North ; but the 
laws which have been made, and in many of those 
States are still in force, to guard and protect this in- 
terest, so crush them, civilly, socially, intellectually, 
and morally, as comparatively to heathenize them. 
And as the great law of Christianity is, that, as a whole, 
we are never to worst any man's condition, these fugi- 
tive laws are^ppressive because in violation of that law. 
God's law T is _and should be supreme We need not 
here quote authorities to make good our position, rela- 
tive to the verity and iniquitous character of these 
laws ; the facts are outstanding and notorious, to 
heaven and earth. 

We have here made some allusions to the servant's 
running away from his master. Our views on this 
subject will be seen in what immediately follows. 

Should it be inquired, if the law and spirit of Chris- 
tianity forbid the kind of interference above stated, 
how far is it the privilege of the servant for himself, 



AN ESSAY ON SLAVERY. 143 

to act upon this injunction ? we answer, if we should 
allow Onesimus to have been a slave, as some contend, 
the question would be settled by direct scriptural au- 
thority. But it is thought by some to be of doubtful 
authority, and therefore not relevant to the point in 
hand. Waiving this, we are therefore left to the 
general principles and spirit of Christianity to deter- 
mine this question. If we admit, as I think we are 
bound to do, that in the Divine forbearance, in accom- 
modation to the weakness of the present disordered 
state, the Scriptures tolerate the relation ; the distinct 
and vigilant manner in which they point out and guard 
its duties, both to " believing and froward masters," 
very strongly intimates their Christian obligation to 
continue in the relation, so long as it is providentially 
encumbered with legal difficulties ; which view is very 
much strengthened by the following passage of Scrip- 
ture : " Let every man abide in the same calling 
wherein he was called. Art thou called being a ser- 
vant ? care not for it." 1 Cor. vii, 20, 21. And the 
whole question, as it appears to us, is powerfully con- 
firmed by the spirit of Christianity, which proposes to 
achieve, in a peaceful and orderly manner, all its tri- 
umphs, by the principles of moral goodness. That the 
escaping servant will jeopard his salvation by so do- 
ing, we will not take it upon us to say. We simply 
mean to say, that the course the gospel points out is 
the more excellent way. 

These views, when we entertain correct concep- 
tions of the Divine government, commend themselves 
to our understanding, as Scriptural and rational ; and 
while treating the subject generally, as an honest man, 
we cannot suppress them. 

But to return. At the time as above stated when 



144 AN ESSAY ON SLAVERY. 

the gospel was announced, the nations of the earth, 
except the Jews, were all heathen ; among whom 
slavery was general, and indiscriminate as to clime, 
nation, and colour. The discrimination that guarded 
and restricted the slavery of the Patriarchal and 
Mosaical dispensations to the heathen, who, so far as 
a knowledge of the worship of the true God is a bless- 
ing, were benefited by the relation, now became im- 
practicable, for all were heathen. Under these altered 
circumstances, though we have not, and cannot have, 
the same light which marked the practical utility of 
the relation under those dispensations, yet we think it 
will appear, on a careful examination of the principles, 
spirit, and teaching of the gospel dispensation, that the 
same wisdom and goodness that tolerated it under 
those dispensations, does under it. 

We will now observe that the remedial dispensation 
does not propose, in the absolute sense of the term, to 
do the best according to the essential and eternal 
principles of right; — this would be conducting the Di- 
vine government on the covenant of works, — " Do this 
and live," — in which all our ideas, or conceptions of 
remedy, would be entirely excluded; and all those 
overwhelming and attracting exhibitions of moral 
goodness, displayed in the Divine forbearance, so emi- 
nently calculated to subdue and win us back to our 
proper allegiance, and which are so beautifully and 
forcibly expressed by the poet, — 

a His love is mighty to compel : 
His conquering love consent to feel : 
Yield to his love's 7-esistless power, 
And fight against your God no more — " 

would be lost. 

We therefore conclude that it is an expedient super- 



AN ESSAY ON SLAVERY. 145 

induced upon the original plan of government, propos- 
ing to do the best that can be done under the cir- 
cumstances. We are utterly unable to conceive of 
it in any other light. Any other view seems to us 
necessarily to involve the conclusion, (we speak it 
with reverence,) that the whole Bible is a solemn farce, 
— a perfectly unintelligible, unmeaning record. But 
the Scriptures settle this question. " But now we are 
delivered from the law, that being dead (the law) 
wherein we were held ; that we should serve in new- 
ness of the spirit, and not in the oldness of the letter." 
Rom. vii, 6. And this in accordance with the settled 
principles of God's moral government : " For thus it is 
written, and thus it behooved Christ to suffer," as an 
expedient of infinite wisdom and boundless goodness, 
in condescension to the weakness and wants of the 
present disordered state, " and arise from the dead the 
third day, and that repentance and remission of sins 
might be preached in his name among all nations ;" 
from which it distinctly appears that under the Divine 
government, as now constituted, provision is made for 
the temporary toleration of a state of things that could 
not have existed under the original law, or law of nature. 

The general spirit of Christianity, as expressed in 
the following Scripture language, — " It is required ac- 
cording to w T hat a man hath, and not according to what 
he hath not ;" and, " Unto whomsoever much is given, 
of him shall be much required," — and the reverse, de- 
monstrably indicates, that the rigid and unbending 
claims of the original law are relaxed ; and that under 
the reign of mercy, in our common parlance, " the 
will is taken for the deed ;" or in other words, the best 
that can be done under the circumstances. 

Having, as we think, from the general principles 
7 



14G AN ESSAY ON SLAVERY. 

and spirit of Christianity, fairly established it as a doc- 
trine of Divine revelation, that the government of 
God is conducted on principles of leniency toward 
us ; and that, in view of the " weakness of the flesh," 
it tolerates a state of things incompatible with the un- 
bending principles of original law ; and that this gra- 
cious stoop is an act in which the blending glories of 
His wisdom and goodness lucidly shine forth ; let us 
see if the same wisdom and goodness are not lumi- 
nously conspicuous in the teachings of the New Tes- 
tament on the slavery relation. 



SECTION III. 

AS SEEN IN ITS TARTICULAR AND RECIPROCAL DUTIES. 

And, first, as to the particular and reciprocal duties 
of the relation, and which we think are all summed 
up or comprehended in the following passages : — 
" Servants, be obedient to them that are your mas- 
ters according to the flesh, with fear and trembling, 
in singleness of your heart, as unto Christ ; not with 
eye-service, as men-pleasers ; but as the servants of 
Christ, doing the will of God from the heart ; with 
good- will doing service, as to the Lord, and not to 
men : knowing that whatsoever good thing any man 
doeth, the same shall he receive of the Lord, whether 
he be bond or free. And, ye masters, do the same 
things unto them, forbearing threatening: knowing 
that your Master also is in heaven ; neither is there 
respect of persons with him." Eph. vi, 5-9. " Ser- 
vants, obey in all things your masters according to 
the flesh ; not with eye-service, as men-pleasers ; but 
in singleness of heart, fearing God : and whatsoever 



AN ES.^AY ON SLAVERY. 147 

ye do, do it heartily, as to the Lord, and not unto 
men ; knowing that of the Lord ye shall receive the 
reward of the inheritance ; for ye serve the Lord 
Christ. But he that doeth wrong shall receive for 
the wrong which he hath done : and there is no re- 
spect of persons. Masters, give unto your servants 
that which is just and equal ; knowing that ye also 
have a Master in heaven." Colos. iii, 22-25; iv, 1. 
" Let as many servants as are under the yoke count 
their own masters worthy of all honour, that the name 
of God and his doctrine be not blasphemed. And 
they that have believing masters, let them not despise 
them, because they are brethren ; but rather do them 
service, because they are faithful and beloved, parta- 
kers of the benefit. These things teach and exhort." 
1 Tim. vi, 1, 2. " Exhort servants to be obedient 
unto their own masters, and to please them well in all 
things ; not answering again ; not purloining, but 
showing all good fidelity ; that they may adorn the 
doctrine of God our Saviour in all things." Tit. ii, 9, 10. 
" Servants, be subject to your masters with all fear ; 
not only to the good and gentle, but also to the fro- 
ward. For this is thank- worthy, if a man for con- 
science toward God endure grief, suffering wrong- 
fully." 1 Pet. ii, 18, 19. 

Now all these passages are kindred in their critical 
and moral bearings ; and we shall forbear further 
critical remarks than those previously made, at least 
so far as the duty of the servant is concerned. Our 
attention is especially called to their moral and prac- 
tical tendency. 

It will be observed that the spirit of all these in- 
junctions is most purely moral, to the exclusion of 
every other sentiment, passion, or emotion ; and is to 



148 AN ESSAY ON SLAVERY. 

proceed from the heart, in contradistinction from any 
outward manifestation of good-will, while there exists 
a rankling enmity within : and all this as in the sight 
and under the immediate inspection of the God and 
Judge of all the earth, whose flaming penetration sifts 
every corner of the heart, surveying its every thought, 
as well as comprehending every word upon the 
tongue. And the obligation is reciprocal, it being as 
much the duty of the master as the servant to culti- 
vate, from the heart, as in the sight of God, this mu- 
tual good-will. 

Now the heart being the great spring of human 
action, — which is deceitful above all things, and des- 
perately wicked; and from which, as a poisonous 
fountain, flow those bitter streams of moral pollution 
in the shape of "evil thoughts, murders, adulteries, 
fornications, thefts, false witness, blasphemies," and 
all the other wickedness which withers, scathes, and 
desolates the heritage of God, — is, by the power of 
Christianity, and the practical tendency of these regu- 
lations, changed — the fountain is purified — the tree is 
made good, and the fruit becomes good. The ser- 
vant is affectionate and faithful in all his relative du- 
ties ; and thus inspires the confidence, and conciliates 
the affection of his master. And the master is to " do 
the same things," or behave with the same affection 
and fidelity to the servants, " giving them that which 
is just and equal." 

That the justice and equality here spoken of is 
that which is due them as servants, or in the relation 
of slavery, will be remembered to have been the view 
presented as the opinions of the authorities quoted ; 
which must be of great weight in the absence of any 
counter exposition, by any author of accredited repu- 



AN ESSAY ON SLAVERY. 149 

tation. In connexion with this, if civil government 
be an ordinance of God, as we have already seen to 
be the fact, even as it exists among heathen na- 
tions ; and if it has established the relation as a 
part of their political organization, according to the 
teachings of the Bible, and the principles of the 
Divine administration, as already explained, it is 
utterly impossible, while the relation continues, to 
understand it in any other light. 

But it may possibly mean something more. The 
very comprehensive nature of the terms used — "just 
and equal" — may indicate, as increasing light shall 
prepare and point out the way of duty, their obliga- 
tion to do, as fast as circumstances providentially 
conspire to that end, the whole good to them that the 
principles and spirit of Christianity dictate. " There- 
fore all things whatsoever ye would that men should 
do to you, do ye even so to them." 

Now a relation around which are thrown guards of 
such high moral and practical utility, and which, as 
we have seen, is of reciprocal obligation, must neces- 
sarily mitigate the condition of the enslaved ; while, 
at the same time, it manifestly improves the condition 
of both parties. And regulations which, when prac- 
tically carried out, of unbending or absolute neces- 
sity improve the physical, civil, social, and moral con- 
dition of the parties concerned, cannot in their cha- 
racter be bad, but the contrary. They, as before 
intimated, may not be the best of which human na- 
ture was originally capable, but in the altered state 
of our existence, in view of all the circumstances, the 
best that could be done. Fearless of successful con- 
tradiction, we confidently challenge exceptions to the 
rule. 



150 AN ESSAY UN SLAVERY. 

We go further, and take the ground that the in- 
structions or laws regulating the relation, in the sense 
set forth in these pages, are, under the circumstances, 
indispensable to the perfection of Divine revelation 
as a rule of moral duty ; that it would not meet the 
condition and wants of the world, in its fallen, per- 
verse, and mixed state, without them. 

True, the general principles and spirit of Chris- 
tianity might reflect some light on this subject : but 
the information necessary to enable us to understand 
our duty, as derived from these sources, could not be 
supposed to be sufficiently clear and general to give 
and authenticate the rule. And, indeed, our natural 
inaptitude to give our attention to the consideration 
of duties plainly revealed, accompanied by all those 
evidences of right and fitness ; together with the sub- 
joined motives, which involve our present and eternal 
interests, is an irrefutable argument in favour of those 
declared regulations of the Divine government on this 
subject. 

Whatever may have been the origin of slavery, 
having obtained very generally and extensively in or- 
ganized society, it becomes a difficult question, not so 
much to our Maker, as to us, in our weak and mixed 
condition. Intricately interwoven in the civil and 
social state ; sanctioned and protected by all the so- 
lemn forms of law ; deriving additional strength from 
the prejudice of caste and condition ; and sustained by 
the pride, selfishness, and ambition of human nature, — 
it would appear to have been morally impossible, in 
view of all the circumstances, for any other course 
to have been adopted than the one we have marked 
out in the Holy Scriptures. Heaven, by the omnipo- 
tence of our weakness, seems to have been exclusively 



AN ESSAY ON SLAVERY. 151 

shut up to this alternative ; our history on the sub- 
ject of this relation, presenting to his moral govern- 
ment an exigency for the Divine forbearance to over- 
come, similar to the interrupted relations between 
man and his Maker ; and to be overcome by the same 
principles of moral goodness. 

And, as we would naturally expect, from the inimi- 
table and illimitable perfections of the Godhead, the 
remedy in the latter case makes provision for the 
former, and is in effect, in both cases, to an intelligent 
universe, the best, to all intents and purposes, that 
could be done under the circumstances. 

We are delighted to have our views of this subject 
strengthened by the authority of Dr. Francis Wayland, 
in his Elements of Moral Science. " This very course 
which the gospel takes on this subject, seems to have 
been the only one that could have been taken, in order 
to effect the universal abolition of slavery. The gos- 
pel was designed not for one race, or one time, but 
for all races, and for all times. It looked not at the 
abolition of this form of evil for that age alone, but 
for its universal abolition. Hence, the important ob- 
ject of its Author was to gain it a lodgment in every 
part of the known world, so that by its universal diffu- 
sion among all classes of society, it might quietly and 
peacefully modify and subdue the evil passions of men, 
and thus, without violence, work a revolution in the 
whole mass of mankind. In this manner alone could 
its object, a universal moral revolution, have been 
accomplished. For if it had forbidden the evil, in- 
stead of subverting the principle ; if it had proclaimed 
the unlawfulness of slavery, and taught slaves to resist 
their masters, it would instantly have arrayed the 
two parties in deadly hostility throughout the civilized 



152 AN ESSAY ON SLAVERY. 

world. Its announcement would have been the signal 
for servile war, and the very name of the Christian 
religion would have been forgotten amidst the agita- 
tions of universal bloodshed." Page 214. 

How, in view of the facts and principles above laid 
down, the instructions of the Holy Scriptures for the re- 
gulation of this relation, as explained in these pages, can 
be regarded as an impeachment of the character and 
government of God, we are at an utter loss to con- 
ceive. For it does appear to us, that, under the cir- 
cumstances, infinite goodness could do no less, and 
infinite wisdom could do no more. 

The principles involved in these particular and re- 
ciprocal duties, connected as they are with the general 
principles and spirit of Christianity, form the best, in- 
deed the only basis of an abolition society, known to, 
and sustained by the gospel of our Lord Jesus Christ 
— the great depository of all reforming power. For 
just in proportion as any system is imbued with, and 
conformed to, its spirit and principles, is it efficient, or, 
if you please, almighty to accomplish the benevolent 
and meliorating objects contemplated, — it being Hea- 
ven's great engine of moral power by which to move 
the world, and move it in the right direction, — from 
the character of its great Artificer, as a being "in whom 
is hid all the treasures both of wisdom and knowledge," 
who may therefore be supposed to know the temper 
of the materials on which it is to operate, and to pos- 
sess skill to contrive it according to the most dis- 
criminating principles of calculation, for efficiency— 
and omnipotent power, by which to execute its con- 
struction, so as to combine and concentrate fully all 
the resources of moral energy, that the materials on 
which it is to operate, according to the laws of their 



AN ESSAY ON SLAVERY. 153 

existence, can endure, and essential goodness to set 
and keep it in operation, for the accomplishment of 
all its noble purposes, if we will only be co-workers 
with him, observing the directions given us for work- 
ing the apparatus of this moral machinery. 

All our attempts at improvement, repairs, or mend- 
ing, will only be the veriest bungling ; and we shall 
always find it the worse for the slightest alteration we 
may attempt to introduce. Of this we have, or ought 
to have, if we are not too dull and stupid, or too con- 
ceited to learn, indubitable evidence in the fact, that 
all the tinkering that mankind have done since the 
creation to improve on their Maker's plans has re- 
sulted in failure, and invariably made them the worse 
for mending, as the abandoned wickedness of the 
world abundantly proves. And the fact that a larger 
measure of success has not been realized in our world's 
history, in this particular direction, is no more objec- 
tion to its potency for good, than its failure in any 
other direction. A better devised system to lead men 
to repentance cannot be conceived. And yet how 
alarmingly inefficient in the accomplishment of its 
gracious designs ! And so with regard to every other 
form of evil existing in society. It will, we think, on 
a critical examination, be found that its ratio of good 
is about equal in the correction of all the wrongs of 
earth. There may be some discrepancy, but we think 
not material. And all that is wanted, is our full and 
hearty co-operation ; that its godlike efficiency and 
sufficiency may be realized, reversing entirely the 
present disordered state of things throughout the whole 
history of our sin-ruined world, by changing us into 
His own lovely image of moral goodness, " from glory 
to glory, even as by the Spirit of the Lord." 



154 AN ESSAY ON SLAVERY. 

Then let those who think, or feel, that in the provi- 
dence of God they are especially called upon to work 
in the anti-slavery or abolition phases of the present 
disordered state, organize on these principles. And 
first of all, let them learn by the operation of these 
principles on their own hearts, and their power over 
their own lives, their potency for good, as a qualifica- 
tion, not only to recommend them for their experi- 
mental and practical utility, as realized in their own 
history, but to instruct others in the nature and effects 
of their operations. And if, after mature and candid 
deliberation, in looking over the whole field, and ex- 
amining the question in the light of soberness and 
truth, (God's truth,) they shall be conducted fairly to 
the conclusion, that the sunny South is in ignorance 
of, or without this moral lever, charged with essential 
divinity, with which to turn the world right side up ; 
let them emigrate to that land of destitution and need, 
carrying it with them. 

For, notwithstanding its tremendous dimensions of 
moral power, it is portable ; a clear, sound head, and 
a pure, warm heart, will hold it. And availing your- 
selves of the Book of directions, which you will find 
on your arrival, you may set it in the full tide of glo- 
rious operation. And we think so far from being met 
with bowie-knives, pistols, rifles, or Lynch law from the 
churches, or the reflecting portion of the South, you 
will be hailed with general acclamations of jumping 
joy, and regarded as messengers of mercy, and the 
real benefactors of mankind. 

From the unscriptural and irrational manner in 
which the Southern Church and feeling have been 
goaded in this matter, by our overlooking the provi- 
dential difficulties that hang around the question, it 



AN ESSAY ON SLAVERY. 155 

may be otherwise , but, apart from this, we must con- 
fess we are slow to believe it. There may be excep- 
tions to the rule, but, in the judgment of charity, it is 
to be supposed that they form a very lean minority. 



SECTION IV. 



AS SEEN IN ITS GENERAL CONDITION. 



As to its general condition : " Art thou called, being 
a servant ? care not for it." If on this subject our in- 
vestigations were bounded by time, or confined ex- 
clusively to the present life; although, on finding fehe 
doctrine of the Scriptures to be what we have 
seen it to be, we should be bound, for reasons 
already explained, to receive it, however staggering 
or confounding to our faith or reason. For, as pre- 
viously intimated, it is but rational to suppose, that 
an administration gotten up, and carried on, accord- 
ing to the depths of the riches both of the wisdom 
and knowledge of God, should, in some of its details, 
be beyond our comprehension. Yet when we exam- 
ine it as in the teaching of the Scriptures, it connects 
with eternity ; light from that quarter, at least to 
some extent, chases away the gloom which would 
otherwise becloud our contemplations. For there 
are a great many things found in Divine revelation. 
which, to our contracted vision, would amount to 
great difficulties in God's providential government of 
the w T orld, if in their examination we should restrict 
them wholly to the present life. 

We use the term providence in its strictly literal 
sense — "The care and superintendence which God 
exercises over his creatures." — (Webster) — and not 



156 AN ESSAY ON SLAVERY. 

in that loose sense which would involve the special 
and positive appointment of the relation. For it is 
one thing to appoint the relation, and another, and a 
very different thing, to take hold of a relation, that 
the wickedness and the weakness of the world has 
introduced, in derangement of God's original plan, 
and superintend it to the best possible issue. This 
seems to us, if we have not misunderstood the doc- 
trine of Calvinism, to be one of the insuperable diffi- 
culties into which the doctrine of foreordination 
runs ; — either wholly contravening God's providen- 
tial government, or so confounding it with a govern- 
ment of original positive law, as to render it very 
difficult, if not entirely impossible, to discriminate be- 
tween them. For if He, from all eternity, " foreor- 
dained whatsoever comes to pass," where is there 
room or play for a providential government ; unless 
we admit the possibility of the certain, unalterable, 
and eternal decrees of the immutable Jehovah fail- 
ing, for the want of such vigilant supervision ? — a 
difficulty too into which those must run, who contend 
for slavery as a special appointment of God, by ori- 
ginal or positive laws, which must be fatal to the 
soundness of the argument. For, as we have already 
seen, there is nothing to be found in the law of nature, 
or in all the Scriptures, that can, by any rational 
construction, be brought in support of its pretensions ; 
while, on the other hand, the whole of them, which 
are given for the regulation of this relation, can at 
once, by the most easy and natural construction, be 
seen to be mere providential regulations for the gov- 
ernment of a state of things found in the world at 
the time of their delivery. 

But to return. A providential difficulty found in 



AN ESSAY ON SLAVERY. 157 

Divine revelation, is in the case of Lazarus and the 
rich man of the gospel, and which cannot be satisfac- 
torily explained by the light of time. How it can 
consist with an administration of perfect rectitude, 
for a man of the piety of Lazarus to suffer not only 
in body, but also for want of the necessaries and 
comforts of life ; while the rich man, who, from his 
character, as given in the Scriptures, to make the 
very best of it w r e can, lived in total neglect of all 
religion, and made the world his God ; and who by 
the whole weight and influence of his character and 
example, if not of his precepts also, contributed to 
that general corruption of morals and of manners, 
which ever has, and ever must, under the present 
constitution of things, obtain, when all sense of the 
Divine character, and our obligations to fear and ac- 
count to him, are obliterated ? We repeat ; this case, 
so far as the present life is concerned, presents quite 
a difficulty in Providence. For we would very ra- 
tionally expect, from the nature of the case, as well 
as from some passages of Scripture, that the full horn 
of the Divine blessing would have been poured along 
the pathway of the pilgrimage of Lazarus, as the friend 
and worshipper of God ; and that the rich man would 
have been, on account of his wickedness, the subject 
of loathsome bodily affliction, felt the griping hand of 
poverty, and been carried about as a houseless, home- 
less wanderer, at once the pity and detestation of 
mankind. But when we look at it as connected with 
an eternal state of happiness and misery, the clouds 
and darkness which hung around it, when examined 
by the light of time, are at once dissipated ; and 
what was all confusion and mystery before, is now 
all clear, luminous, and entirely satisfactory. For 



158 AN ESSAY ON SLAVERY. 

there is no man in his senses but would prefer the 
portion of Lazarus as a whole, — embracing time and 
eternity, — to that of the rich man. 

Now, the relation of slavery, as tolerated under the 
patriarchal and Jewish dispensations, like that of 
Lazarus, when looked at wholly in the light of time, 
appears dark and inscrutable. For according to the 
Scriptures, we, being all equally His offspring, are at a 
loss to discover the reasons of, or see any good re- 
sulting from, this providential regulation of our 
Maker, in tolerating it. But when we connect it 
with other facts, standing out with prominence in 
Divine revelation, namely, that God was selecting a 
single family or nation to be the depositories of the 
true religion ; — that prior to that time, in either case, 
slavery existed ; — and that, in tolerating it, he re- 
stricted it to those, and to those only, to whom, in 
reference to a future state, — or their greatest goorl, 
both for time and eternity, — it would be a blessing, 
the difficulty is at once explained. And what before 
was all doubt and darkness, now shines forth so clear 
and luminous, that instead of being longer puzzled at 
his providential government in this matter, our high- 
est reason approves the measure, and our whole souls 
are fanned into a flame of devout and grateful ado- 
ration, at the blended wisdom and goodness which 
shine out with such dazzling lustre in this vigilant 
tact of Providence to educe good out of evil. 

Thus far the wisdom and goodness of Providence, 
as connected with this crooked state of things, that 
his Satanic majesty, (not our Maker,) aided by his 
coadjutors in the shape of human beings, had brought 
about, flames out in such a blaze of glory and good- 
ness, as to be almost dark with excessive brightness. 



AN ESSAY ON SLAVERY. 159 

So much so, that every caviller and fault-finder at His 
providential dispensations must be forced, with the 
wondering and adoring apostle, to cry out : " O the 
depth of the riches, both of the wisdom and knowledge 
of God ! how unsearchable are his judgments, and his 
ways past finding out," by the utmost stretch of 
human thought, until he is pleased to reveal them. 

But now to the difficulties under the gospel dis- 
pensation. We, as formerly, frankly confess, that the 
altered state of matters and things in general, at the 
time when the gospel was announced, is somewhat 
more complex and difficult. For the gospel message 
was not to a single family or nation, but to all na- 
tions ; and hence, from the necessity of the case, the 
relation could not be restricted to a single family or 
nation. In these altered circumstances, what is to 
be done ? What course is to be adopted ? Why, for 
anything under the whole heavens that we can see 
to the contrary, the gospel of salvation is to be deliv- 
ered to them just where and what they are. There 
seems to us, on the settled principles of the Divine 
administration, so far as it relates to this subject, to 
be no other alternative. Either the gospel must be 
withheld entirely, or partially, or Heaven in mer- 
cy (we speak it with reverence) must lump our diffi- 
culties, and send his angel to announce to the world 
" good tidings of great joy to all people/' And who 
dares impeach either the wisdom or goodness, the 
justice or mercy of the Divine administration, in thus 
adapting itself to and providing for the best interests 
of a fallen world ; which in its final consummation, in 
behalf of all, whether barbarian or Scythian, bond or 
free, is, in the nervous language of the poet, 
" Salvation from sorrow through Jcsus's love." 



160 AN ESSA? ON .SLAVER'S'. 

But we are here reminded, that the objection is 
not to the fact that the gospel was announced to all 
nations just as it found them, for the obedience of 
faith, but to its having tolerated the relation. If, 
as we have seen, and which, when we take into the 
account the perversion of human nature, must, as we 
think, so appear to every rational mind, capable of 
examining the subject in the light of soberness and 
truth ; a contrary course, — one that strikes directly 
at the evil, by dissolving the civil and social relations 
of the parties concerned, and thereby arraying 
them in deadly hostility to each other, involving the 
world in all the horrors of universal war and blood- 
shed, — and thus well-nigh, if not entirely, exterminating 
the race, would have resulted in these consequences ; 
where would have been either the wisdom or good- 
ness, the justice or mercy, of such a measure? In 
what sense of the word, in view of these natural and 
inevitable results, growing out of the weakness of the 
present disordered state, could it be regarded as a dis- 
pensation of mercy ? In none, we think, whatever. 
For when we calmly and dispassionately look over 
the whole ground, taking things just as they were, 
does it not manifestly appear, that instead of being a 
just, wise, and good arrangement, or a dispensation 
of mercy, it would have been one of the most 
severe inflictions with which the world could have 
been visited, by the Moral Governor of the universe? 
Such it appears to us, and must, as we think, so ap- 
pear to every rational mind. Alarm may be here 
taken, that in our exceptions to the objection urged — - 
that the gospel ought to have prohibited it — we have 
included and implicated the principles of justice; 
we reply : — If, as previously observed, it was just for 



AS ESSAY ON SLAVERY. 161 

the Divine Being to suffer the existence of intelligent 
and accountable creatures under such circumstances, 
the very same justice requires the exercise of a bene- 
volent regard to those circumstances. And for their 
ultimate damnation to be determined by circumstan- 
ces as the necessitating cause, which, in view of the 
general good, it was better to tolerate, than directly 
forbid by positive precept, cannot be reconciled with 
any rational principles of justice of which we can 
conceive. 

But, alas ! our world is not rational, nor does it be- 
have rationally. True, this was originally our crown- 
ing distinction ; but in the pride of our glory we set 
up for ourselves, forgetting, or not heeding the maxim, 
" that young folks think old folks to be fools, but old 
folks know young folks to be fools ;" and, as the re- 
sult, a mental hallucination has " come over the spirit 
of our dream/'— a cheat has " crept into our faith," 
which is ever and anon leading us astray. And our 
reason, which constitutes the man, and which was 
originally given us to control our animal nature, is 
dethroned ; and by nature the entire race presents to 
our astonished and confounded vision the heart-sick- 
ening, soul-destroying, and God-dishonouring specta- 
cle of the brute running off with the man. And, like 
all other crazy preople, " we pique ourselves on our 
inch of wit," and sit in judgment on the counsels of our 
Maker, instead of receiving the law at his mouth ; 
and rashly conclude, that if the depths of the eternal 
and incomprehensible wisdom and grace displayed in 
the scheme of human redemption had been submitted 
to our maniacal dictation, the plan would have been 
finished, adequate and complete. 

And if this state of things was confined wholly to 



162 AN ESSAY ON SLAVERY. 



the world, among " vain men who w r ould be wise," it 
would be bad enough ; but, in the Church, and among 
those who aspire to a leadership of the sacramental 
hosts of God's elect, we have a fearful exhibition of the 
sentiment of the poet, that some men 

" Would rather reign in hell than serve in heaven." 

Thus, we think, we have demonstrably shown, from 
the settled principles of the Divine government, from 
the general spirit and character of Christianity, from 
the teaching of the Scriptures, and from reason, that 
the Divine character and government, instead of being 
tarnished by their infinite condescension, in meeting 
the conditions in which mankind in this revolting 
province of our Maker's dominions are providentially 
found, receives an illustration of sublimity, in moral 
goodness, grandeur, and glory, that may w r ell chal- 
lenge our babbling earth, from the east, west, north, 
and south, to triumph with the Psalmist, in the glo- 
rious truth, that " The Lord reigneth ; let the earth 
rejoice ; let the multitude of isles be glad thereof. 
Clouds and darkness are round about him;" but 
" righteousness and judgment are the habitation of his 
throne :" and, we will add, in view of the interest and 
confidence that the inhabitants of other worlds may 
have in the rectitude of his government, let all the 
heavenly host respond, Amen ! and in one loud, long, 
and eternal peal of praise, shout, " Alleluia ; for the 
Lord God omnipotent reigneth," and not sectarian 
bigotry. 



AM ESSAY ON SLAVERY. 163 



SECTION V. 

THE PERFECT AGREEMENT OF THE ECCLESIASTICAL POLITY OF THE METHO- 
DIST EPISCOPAL CHURCH WITH THE TEACHING OF THE SCRIPTURES, ON 
THE SUBJECT OF SLAVERY. 

As we set out with the object of defending the pre- 
sent position and ecclesiastical law of the Methodist 
Episcopal Church from the charge of pro-slaveryism, 
and of showing its strict conformity to the teaching of 
the Holy Scriptures, in regard to this unhappy ques- 
tion, let us see, as far as possible, how closely they ap- 
proximate. 

To do this to the best advantage, it may be useful, 
at this stage of the investigation, to recapitulate the 
important principles elaborated from the Bible that 
bear directly on this question. And, 

First. The Bible lays down the principle, that the 
incipient movement in this inhuman and Heaven-in- 
sulting business, is a crime of the greatest magnitude 
that a man can commit against his fellow-man, and 
deserving a corresponding punishment : " He that 
stealeth a man, and selleth him, or if he be found in 
his hand, shall surely be put to death." 

The law 7 of the Methodist Episcopal Church strikes 
at the root of this business, by declaring that none 
who buy men, women, (or) and children, with an in- 
tention to enslave them, can belong to her com- 
munion. 

Second. When it has become an element of civil 
society, interwoven with all the relations of the social 
state, and hedged about with all the solemn forms and 
intricacies of law, in the hands of those who did not 
originate the evil, the Bible tolerates it, as compatible 



164 AN ESSAY ON SLAVERY. 

with the Christian character of both master and 
slave : " And they that have believing masters, let 
them not despise them, because they are brethren ; 
but rather do them service, because they are faithful 
and beloved, partakers of the benefit. These things 
teach and exhort." 1 Tim. vi, 2. 

The Methodist Episcopal Church, for the same 
reasons or considerations, allows it in her member- 
ship ; as her law, declaring it a great evil, and requir- 
ing emancipation under circumstances specified in 
that law, abundantly proves. This is its spirit. 

Third, The Bible, in tolerating it, throws all those 
guards around it which are calculated to make the 
very best of it under the circumstances. 

The Methodist Episcopal Church, by her missions 
among slaves on the plantations, and her law requiring 
their religious instruction, and her members to allow 
them time for the public worship of God, does the 
same thing. 

Fourth. The principles, spirit, and teaching of the 
Bible all conspire to declare it a great evil. 

The laws of Methodism lift their voice in the same 
general condemnation : " We declare we are as much 
as ever convinced of the great evil of slavery." 

Fifth. The Bible, as we have seen, manifestly looks 
to its final overthrow, by the power of Christian 
principle. 

The laws of the Methodist Episcopal Church, that 
work the forfeiture of the ministerial character of those 
who are, or become connected with it, where the laws 
of the State will admit of emancipation, and allow the 
liberated slave to enjoy freedom, are, on this subject, 
" like the voice of one crying in the wilderness, Pre- 
pare ye the way of the Lord, make his paths straight." 



AN ESSAY ON SLAVERY. 165 

Sixth. The Bible in its principles, spirit, and teach- 
ing, manifestly, and, as we think, rationally, supposes 
that the most wise, good, and holy men who embrace 
it, will occupy advanced ground, in furtherance of 
its achievements and moral triumphs, till all earth's 
jubilee shall be realized and proclaimed. 

The laws and usages of Methodism, supposing her 
general superintendents, or bishops and preachers, to 
be the most wise and holy of the Church, endeavour 
to keep them as far as possible from the evil of slavery. 

Seventh. The Bible seeks only by the power of 
moral goodness to subvert the principle, and thus 
break down the practice, without arraying the Church 
against the State. 

The laws of the Methodist Episcopal Church re- 
cognize the supremacy of the civil power, as the or- 
dinance of God. And only by the influence of the 
principles of moral goodness does she attempt to inter- 
fere in this matter. And as the great Master, who, by 
reason of the " weakness of the flesh," or hardness 
and unbelief of mankind, could not do all the good he 
would ; so Methodism, in all her borders,* sighs over 
an evil beyond her power to remove. 

Now how any man, with any semblance of truth, 
can deny her Scriptural position, and represent her 
as pro-slavery, is totally beyond our powers of con- 

* At the time this was written, the author, judging from the lan- 
guage of the Discipline, and professions of sympathy for the condition 
of the poor slave which he had heard in behalf, and read from the 
pens of Southern Methodists, supposed he was giving utterance to 
nothing more than truth in this general declaration. Subsequent de- 
velopments, or developments which have subsequently come to his 
notice, have led him in behalf of the South to doubt the correctness 
of the sentiment. Many of their distinguished men claim it to be 
Divinely appointed, and therefore right. Hence, there is, with those 
so understanding it, no occasion to " sigh over it." 



166 AN ESSAY ON SLAVERY. 

ception. True, superficial minds, that scan the sur- 
face of things, without looking at it as connected with 
God's moral and providential government of the world, 
may see that slavery, in the language of Methodism, 
" is a great evil ;" and from this mere glance at the 
surface, draw hasty and weak conclusions. But it is 
only this class that will do so. For, as we have be- 
fore intimated, which is testimony of great weight in 
vindication of this last proposition, the Church has 
never presented a man, of acknowledged reputation 
as a critic or commentator, that supports the preten- 
sions of these new measures. 

We repeat, the laws of Methodism are so fully 
and entirely accordant with the Holy Scriptures on 
the subject of slavery, that We have sometimes been 
tempted to think that more than human wisdom pre- 
sided in or over the deliberations which brought them 
to their present maturity, and conformed them so es- 
sentially to the pattern given in the " holy mount." 

It is, however, claimed by some, and may be urged 
by others, that the laws of the Church which, under 
certain specified conditions, require the ministry to 
execute deeds of emancipation, should be of indiscri- 
minate application to the whole Church. This objec- 
tion appears to be of some weight ; and as such, is 
entitled to attention. 

There would seem to us to be two reasonable 
grounds in the premises, why the objection is not 
valid, and therefore has not the weight or importance 
attached to it. And, 

First. According to the great law of Christianity, 
" It is required of a man according to what he hath, 
and not according to what he hath not." Now, from 
the very complicated manner in which the subject of 



AN ESSAY ON SLAVERY. 167 

this relation is presented in the Holy Scriptures, and 
the confusion of thought that has almost universally 
obtained among statesmen, ministers, and laymen, as 
to its comparative guilt or innocence, is it fairly to be 
presumed, that there is abroad in the Church and 
the world a sufficient amount of clear and discrimi- 
nating light, to mark and determine the essential sin- 
fulness of the simple relation to be such as to bar a 
creditable profession of religion in that relation ? If 
the premises warrant the conclusion, such would be 
the duty, and such should be the law of the Church. 
But in view of the unsettled state of public and the 
Church's opinion, and that too among those who have 
had the best opportunities of arriving at definite and 
correct conclusions with regard to it, we dare not say, 
nor do we think any other sane mind will attempt to 
say, that such is the state of the question. 

Secondly. The ministry is the property of the 
whole Church ; and as such, in our peculiar economy, 
liable to removals from North to South, and from the 
South to the North, as may, in the wisdom of the 
Church, be judged best for the general good. And in 
this feature of Methodist polity, the Church, in view 
of the " weakness of the flesh," or present disordered 
state, in order the more effectually to carry out the 
great purposes of her mission, has adopted the great 
Christian law of expediency, as best suited to the pro- 
vidential circumstances of our existence ; a principle 
that cannot so readily apply to the laity in their per- 
manent locations. 

In addition to the above, they, from their vocation 
as ministers, may rationally be supposed to be more 
conversant with the Scriptures, and therefore in the 
possession of more light on this subject, than belongs 



1G8 AN ESSAY ON SLAVERY, 

to the people generally ; and hence, on the great law 
that " it is required according to what a man hath," 
discriminatingly responsible for a more elevated posi- 
tion. We therefore conclude, the objection is not 
well founded. 

But it may be further urged, that this reasoning is 
too loose, on so grave a subject ; that truth is truth, 
and duty is duty, arising from that truth ; and that 
if truth is eternal, and slavery a violation of that truth, 
how can the standard of Christian duty, consistently 
with truth, be let down to the loose principles 
above stated ? We reply, that while we admit, on the 
one hand, that truth is eternal, we claim, on the other 
hand, that it is also an eternal truth that the Divine 
administration cannot be carried on, on this or any 
other question of human responsibility, on any other 
principle than the one above laid down, that " it is 
required according to what a man hath, and not ac- 
cording to what he hath not." Now for the provi- 
dential government of God to determine the bounds 
of our habitation, in connexion with this evil, and our 
whole education from infancy to manhood, such as to 
make the impression, if not of its rightfulness, at least 
of its comparative innocence ; and if, in connexion 
with this, the revelation of God contains many tolerant 
allusions to it, which the most intelligent ultra-aboli- 
tionist never has and never can explain away, as not 
bearing on the relation ; and, added to this, that the 
question is so mixed up in the teaching of the Scrip- 
tures with the other relative duties of society, that 
(to our knowledge, unless this should be so regarded) 
no man has as yet attempted to trace it in its connex- 
ion with the Divine administration, so as to dissipate 
the mists and darkness that hanor around it, and show 



AN ESSAY ON SLAVERY. 169 

up clearly its true position ; — we repeat, till this be 
done, and the question be made so clear and outstand- 
ing, as to be no longer one of " doubtful disputation," 
but unequivocally involving a principle of conscience, 
we cannot, on the great law above stated, be con- 
demned in an administration of perfect rectitude. 
And if the principle holds good in the government of 
God, what sufficient reason have we for departing 
from it on the subject of this relation ? 

True Wesley anism and kindred movements may, 
if they choose, return to the dark ages of popery, 
and revive the claim of Divine right to make void this 

o 

principle of the law of God through their traditions, 
and thus set up that essentially tyrannical, prescrip- 
tive, and wicked principle, that denies the right of 
private judgment. But we humbly trust that the in- 
telligence of the community is such as not to be gulled 
by these false appearances, however plausibly pre- 
sented. 

That the principle involved amounts to the grave 
charge we have brought against them, is clear from 
the following considerations : — 

First. Our Maker has formed us with mental and 
moral powers, to seek and know the truth. And, 

Secondly, Has given us a revelation containing the 
rules of moral duty suited to our capacities, and the 
circumstances of our existence , and has called upon 
us to " search the Scriptures," that we may know and 
do our duty. 

Thirdly. Now if, in searching those Scriptures, 
after the best reasonings we can bestow upon the sub- 
ject, aided by the best lights within our reach, we 
honestly arrive at the conclusion, that the simple re- 
lation which was found in existence at the time they 

8 



170 AN ESSAY ON SLAVERY. 

were given is, while the relation providentially con- 
tinues, by an act of providential government, tolerated 
as a measure of moral discipline, in civil, social, and 
religious society, and practice accordingly, what is to 
be done with us ? Why, True Wesleyanism will not 
receive us to her altars, but unceremoniously hand us 
over to the devil, because we refuse to surrender the 
right of private judgment, and by consequence the 
right of conscience, to her holy care and keeping, and 
receive on this subject the law at her mouth. 

And thus, in their zeal to liberate the bodies of two 
millions from the chains of civil bondage, they would 
enslave the minds of eighteen millions in the chains of 
intolerant bigotry — a bondage not only nine times 
worse, in point of numbers, but immeasurably worse 
with regard to principle. For slavery, with all its 
wrongs, allows, and to some extent labours and hopes 
for, the salvation of its subjects. But this fell princi- 
ple damns you here, and both soul and body forever 
hereafter in hell. May we not rejoice that God is 
judge, and not these sectarian bigots ! 

In view of all that precedes, we think we are entitled 
to the following conclusions: That there are two 
classes of truths which bear upon the slavery rela- 
tion. 

First. The doctrine of essential right, or eternal 
rectitude, in the sense of unbending law, with which 
the principle of slavery cannot be reconciled. Now 
the laws of Methodism on the subject of slavery, which 
prohibit those who buy or sell men, women, and chil- 
dren, with an intention to enslave them, from a place in 
her communion, and declare slavery to be " a great 
evil," are the fair and true exponents of this first class 
of truths. For they proceed upon the principle that 



AN ESSAY ON SLAVERY. 171 

slavery is an essential moral wrong, and, as such, all 
who voluntarily connect themselves with, or aid and 
abet the system, are guilty of that wrong, and there- 
fore cannot have a place in her communion. 

Second. The second class of truths are, " That it is 
required according to what a man hath, and not ac- 
cording to what he hath not," &c., &c. Now this 
class of truths has respect to the providential circum- 
stances of our existence, — circumstances in which we 
are unavoidably connected with evils we did not 
create, and cannot control, and which disqualify us 
for, or otherwise prevent our carrying out, the princi- 
ples of essential right, or the original laws of nature. 

Now the laws of Methodism, which allow and tole- 
rate the Christian character of a man in the relation, 
when in the providential circumstances of his ex- 
istence he is unavoidably connected with it, are the 
fair and true exponents of this last class of truths. 
And thus, so far as her position in this particular mat- 
ter is concerned, she is essentially "the Church of the 
living God ; the pillar and ground of the truth," — the 
support and defence of the truth of both covenants 
on this question. There is no getting away from this 
conclusion. You may as well undertake to unsettle 
the stabilities of the eternal throne. 



172 AN ESSAY ON SLAVERY, 



PART FOURTH. 



REFLECTIONS ON DIFFERENT SUBJECTS CONNECTED WITH 
THIS QUESTION. 



SECTION I. 

THOUGHTS ON TRUE WESLEYANISM. 

Now if the doctrine of these pages be true, in agree- 
ment with the principles, spirit, and teaching of the 
Holy Scriptures, and confirmed by the voice of reason, 
in what light are we to regard those new measures, 
recently introduced and adopted by men professing a 
great zeal for the glory of God, as well as a burning 
"ove for their fellow-men, who organize Churches, 
making the relation, under all circumstances, a bar 
tc Christian fellowship ; can we, in the utmost stretch 
of charity, recognize them as being regularly in the 
order of scriptural, rational, and providential duty ? 
We think not. Mark ! the question is not, Have they 
not the right to do so ? this may be granted ; but the 
question is, Are they, in view of all the providential 
circumstances connected with the case, sustained by 
the authority of Scripture and the voice of reason, in 
such a movement ? We repeat, for the reasons al- 
ready assigned in these pages, we think not. True, 
we did once, in our haste, admit that " even True 
Wesleyanism might be a child of Providence," but on 
our sober second thoughts we beg leave thus publicly 
to take that back. That Providence may take True 



AN ESSAY ON SLAVERY. 173 

Wesleyanism under its keeping, as it does other spuri- 
ous and monstrous births, (it being the child of well- 
meant error,) and use it as far as possible for good, is 
not denied ; for it is the special sphere and glory of 
Providence, to " bring good out of evil." Hence saith 
the apostle, " I will provoke you to jealousy by them 
that are no people, and by a foolish nation will I anger 
you." Rom. x, 19. So Providence may make use oC 
the paucity and foolishness of True Wesleyanism, to 
provoke the world to think and act on this subject. 
Further, with our present light on this subject, we car .=• 
not admit. We are compelled, by the paramount au- 
thority of Scripture and reason, to set it down as an 
illegitimate offspring ; or, to make the very best of it, 
all things considered will admit, an abortion, — come 
too soon; in which they differ from other sinners 
generally; they won't come when they are called. 
True Wesleyanism has come without being called, 
only so far as an uneasy, restless, factious disposition, 
instigated by a spirit of well-meant error, and it may 
be headed by his " honour " of Pandemonium, who 
through them would make havoc of the Church of 
God, by opening a hopeful door to the disaffected 
and aspiring in the ministry and laity, and drawing 
off a few weak-minded men, women, and children, 
with some of youthful ardent temperament, who can- 
not rationally be supposed to be well enough read in 
the Scriptures to understand this subject in all its 
phases and relations ; and therefore, being imposed 
upon by superficial, specious first appearances, " leap 
before they look," or, in other words, act before they 
think. These together constitute their elements of 
success. 

When we look at this subject in all its phases, that, 



174 AN ESSAY ON SLAVERY. 

upon the whole, they ever have done any good, may 
be honestly doubted. That they have excited some 
feelings of pity for the poor slave, is freely admitted ; 
but too generally it amounts to sympathy for those we 
have never seen, and hatred to those with whom we 
had lived without one jar of discord in the fellowship 
of the gospel, until a difference of opinion on this sub- 
ject severed us. Now, if we have read and under- 
stood our Bible correctly, it is only necessary to multi- 
ply these achievements on a magnificent scale, to ban^ 
ish every vestige of pure religion from the earth, and 
leave it to the undisturbed possession of the prince of 
darkness. 

But again. That some souls may have been con- 
verted, and believers strengthened and built up in the 
faith of the gospel, is not denied. And all this con- 
sistently with the principles of God's moral and provi- 
dential government ; He acknowledging and honour- 
ing his truth for its own sake, without regard to, or the 
approbation of, the instrumentality using it ; as may be 
distinctly learned from the language of Christ : " Many 
will say unto me in that day, Lord, Lord, have we 
not prophesied in thy name? and in thy name cast 
out devils ? and in thy name done many w T onderful 
works ? And then w T ill I profess unto them, I never 
knew you ; depart from me, ye that work iniquity." 
So that, on the principles here laid down by our bless- 
ed Lord, the fruit we may claim is not always con- 
clusive of the correctness of our position. And more- 
over, it is at least possible, not to say likely, that the 
other organizations previously in the field would have 
done all this, and a great deal more, but for the man- 
ner in which public confidence has been confused and 
confounded, not to say in manv instances entirelv de- 



AN ESSAY ON SLAVERY. 175 

stroyed, by the bold and sleepless effort of unmeasured 
and exaggerated detraction, which the True Wesleyan 
body — ministry and laity generally — have been mak- 
ing since their organization. 

And how far this may be an offset against what 
good they have done, or how far their evil in this re- 
spect may overbalance all their good, will only be 
known in the great day of our Lord Jesus Christ. 
Therefore, in view of the whole ground — when we re- 
flect on the bonds severed, the confidence destroyed, 
the suspicions excited, the jealousies awakened, the 
loud contention kindled, the open strife enacted, the 
angry passions heated, the war of words repeated, and 
the loud laugh of infidelity, with the louder roaring, 
joyous laugh of hell, that has echoed through the 
ranks of those who, arm in arm, in open, sweet, and 
loving brotherhood, have taken the lead in this new 
movement — we conclude that they not only have 
done no good, but harm. 

These, with the light we now have, are the delibe- 
rate convictions to which our observations and in- 
vestigations of the subject have conducted us. 

Now, in view of what precedes, we have a little 
friendly advice to give the True Wesleyans, and all 
others of kindred spirit ; but we speak more particu- 
larly of them than others, from the consideration, that 
having been a Methodist from the days of our boy- 
hood, we have paid some attention to her ecclesiasti- 
cal platform on the subject of slavery, and conse- 
quently know more about the fallacy of their alleged 
grievances than we do of others; and withal we 
think many of them, both in the ministry and laity, to 
be well-meaning people, who are trying to live in the 
fear of God. On which account, heretofore, (though 



176 AN ESSAY ON SLAVERY. 

we honestly believe them in error,) in view of the 
weakness of the flesh, we have commingled with, and 
rendered them, in our very feeble manner, some little 
assistance in their religious movements. But to the 
advice : It is, unless they can overturn the doctrine 
of these pages, fairly and scripturally, and thereby 
prove themselves, in their present organization, to be, 
what we have denied, the child of Providence, to dis- 
band, and, doing honestly their first works over again, 
go back, in the spirit of humility and meekness, to the 
places from whence you came. This may be a hard 
task, especially after having ransacked the vocabulary 
of earth for degrading epithets, with which to reproach 
the mother that travailed, bore, and gave you suck ; 
dandling you, in your spiritual infancy, on the knees 
of her tender, sleepless care ; and, under Christ, her 
husband and head, has said a thousand times to your 
troubled heart, in a voice of soothing, cheering, com- 
forting, and strengthening melody, "Come thou with 
us, and we will do thee good ; for the Lord hath spoken 
good concerning Israel." 

We repeat, the task may be a hard one ; but the 
occasion demands it; even all that simple, artless 
honesty which follows truth and duty in the lowest 
vale of humiliation : and moreover, paradoxical as it 
may seem, like the Divine administration before al- 
luded to, in going down, you go up ; or, like the re- 
penting, returning sinner, your abasement will be 
your exaltation. Or if you want a case still more ap- 
posite, we will give it to you in the example of the 
great Richard Watson, than which, no act of his 
eventful and useful life commands more fully the ap- 
proval of all wise and good men. Like many of you, 
in the heat, folly, or indiscretion of youth, or the 



AN ESSAY ON SLAVERY. 177 

thoughtlessness of an unguarded hour, he expatria- 
ted himself from the Church of his early choice ; but, 
followed with convictions of haste and impropriety in 
so doing, he humbly and unostentatiously returned. 

We repeat the advice : disband and go back, unless 
you can prove yourselves to be a child of Providence. 
And this we think you cannot do, for reasons already 
in part assigned. For if our position be true with 
regard to this question, the Church that bore you is, 
by a figure of speech, the true " Jerusalem from 
above." This mother you have called a harlot, a 
brotherhood of thieves, the synagogue of Satan, and 
all that sort of dirty thing. " And as the serpent cast 
out of his mouth water as a flood after the woman, 
that he might cause her to be carried away of the 
flood," so you, to speak without a figure, have perse- 
cuted the Church of God. 

The inference is clear. If the Methodist Episco^ 1 
Church, in her ecclesiastical polity, as we think we 
have established beyond controversy, is founded on 
the essential truth of God's word, He can never 
have raised you up for the purpose of defaming that 
Church, because, such is her position, this would be 
his "kingdom divided against itself." 



SECTION II. 

ON THE DIVISION OF THE CHURCH. 

It may not be improper in us to offer some reflections 

on the division of the Church, as a matter we have 

greatly deplored, and over which, whenever our 

thoughts run in that direction, we yet mourn with 
8 # 



178 AN ESSAY ON SLAVERY. 

sentiments of heartfelt sorrow ; and often find our- 
selves, in our musings on this gloomy subject, over- 
run with the almost unconscious or involuntary wish, 
O that it had never come to pass ! or, having come to 
pass, that the wisdom and goodness of all concerned, 
by the blessing of God, who is said to " bless his peo- 
ple with peace," might devise some ways and means 
by which the " hurt of the daughter of my people 
might be recovered." But, alas for poor Methodism ! 
the battle increases — the breach widens ; and the in- 
creasing developments that time and circumstances 
are evolving, give ominous signs that, in our inter- 
course, a cool, calculating, worldly policy is to swal- 
low up (with profound emotion we name it) the gush- 
ing tide of warm, generous, glowing Christian affection 
that in the days of other years used to circulate 
throughout the whole heaven and earth of original 
Methodism. May He who presides in high and gra- 
cious authority over his militant care forbid it ! and, 
if nothing better can be done, — of which we sometimes 
hope even against hope — hush the furious, raging, 
roaring storm that now agitates us, to — " In essentials, 
unity ; non-essentials, liberty ; and in all things, cha- 
rity ;" — that a fairer spring may bloom on our Zion, 
and drive away wintry storms forever. 

On this subject doctors have differed ; even doctors 
whose fame, religiously, has filled the measure of their 
country's glory. From which fact we are admo- 
nished of the feebleness, and fear the unavailingness 
of the effort of one who cannot affix to his signature 
the beautifully rounded period of D. D. ; and is so 
peculiarly constituted, as not to like the prefix R-e-v. 
Nevertheless, with feelings of due deference to our 
predecessors, and possibly our superiors, on this sub- 



AN ESSAY ON SLAVERY. 179 

ject, we will approach it, encouraged thereto, first, by 
the widow's mite, of renowned notoriety in sacred 
history ; and, secondly, by what we find written in 
the Book of Job : " I said days should speak, and the 
multitude of years should teach wisdom. But there 
is a spirit in man, and the inspiration of the Almighty 
giveth understanding. Great men are not always 
wise ; neither do the aged understand judgment. 
Therefore I said, Hearken unto me ; I also will show 
mine opinion." In doing which, we shall endeavour, 
as far as possible, to avoid what has been already 
written, it now being before the public, and need not 
be here repeated. 

A sentiment that some time since purposely es- 
caped the pen of the catholic Hunter, of the Pitts- 
burgh Christian Advocate, about a kindred matter, 
will, on this subject, be a good commencement. It 
was in reference to the family quarrel between Epis- 
copal and Protestant Methodism, for which, with 
him, we see no gospel reason why they should longer 
be measuring their swords, and trying the weight of 
their metal. Like that, the division of the Church 
into North and South (however the North will not 
admit the cognomen) originated in a family quarrel, 
in which, we think, to a greater or less extent, both 
parties, as we will endeavour to show, are implicated ; 
for we shall try to follow out our convictions of truth, 
giving saint and sinner their portion, cost our reputa- 
tion what it may. But we forget, our memory being 
short in this matter, for on the other page we publish 
to the world we have none. Well, to commence 
over again ; Have we of the North fully appreciated 
the difficulties of the South, and duly sympathized 
with them in their connexion with the great evil of 



180 AN ESSAY ON SLAVERY. 

slavery? Wo speak not of the laws ■which created 
and entailed it upon them, as claiming our sympathy ; 
hut of a state of things the present generation or 
Church did not create, and cannot control; and if 
they could, cannot, by reason of the complexity of 
the question, and the darkness that covers the Southern 
mind, sec how to rid themselves of it, securing, at the 

same time, the good of all concerned. And, in this 
respect, we speak not of the light in which we, at our 
distanoe, may vievi it. It is too much like the man 
standing a distanoe oil", and looking at another in 
some heavy lift; he thinks it' he had hold of it lie 
could manage it with apparent ease. Pull of self- 
confidence, he steps forward, seizes hold, and after 
half a dozen ineffectual efforts, quietly walks off in 
his disappointment : so \ ankee or Northern keenness 

cannot, at the distance of a thousand miles, see as 
tar into this millstone as they who pick it. 'The sub- 
ject, at best, lias its difficulties, and most seriously so, 
in vievi of its legal and providential phases. The 
questions, ITow to remove it? and. What's to be 
done with it ? are much more easily asked than an- 
swered. 

Further, if in the providential government of God, 

without any fault of their own, they are. hy inherit- 
ance, connected with it through the operation of laws 
they did not create, and cannot control, as we are 
fairly entitled to presume a great portion of the South- 
ern Church is; and when we connect with this fact, 
their professions of sympathy far those whose condi- 
tion they know not how to relieve, and that they re- 
gard slavery as a great evil ; does not their situation 
rather claim our sympathy, than our hatred and 
vindictive denunciations? And are they not to be 



AN ESSAY ON SLAVERY. 181 

operated on as men of reason and humanity, by the 
principles and power of moral goodness, rather than 
by the coarse and maniac ebullitions of passion, which 
have marked the agitation of this question ? Have 
we of the North been governed by these considera- 
tions ? Have we studiously sought to conform our 
movements to this rule, which, in the principles and 
spirit of Christianity, is written on almost every page 
of Divine revelation ? We speak not of the courtesy 
as a debt due to the South, which has been shown it 
in the deliberations of the General Conference, but of 
what has transpired without the court, in an individual 
and social capacity. To these interrogatories truth 
compels us to answer, that we think not. True, those 
who were the most active in this matter are not now 
of us ; but they were in the commencement of the 
aggression. And however contrary to the general 
feelings and wishes of the Church, it had its tendency 
to goad and irritate the Southern feeling. And as 
"when wine is in, wit is out," is true of the laws of 
mind ; so is it equally true, that a perturbed mind 
magnifies and enlarges real or supposed evils, until 
in its perverted vision, in matters both great and 
small, Alps rise on Alps, and finally the mountain load 
has crushed the unity of the Church. And as a worse 
result, if possible, the crash has opened fissures, not to 
say avalanches, that are sending forth their waters ; 
not like those seen in the vision of the prophet, 
" coming down from under, from the right side of the 
house," and in their generous flow, healing everything 
that liveth or moveth, whithersoever they go ; but 
bitter waters — waters of strife, contention, devasta- 
tion, ruin, and death, which painfully and wofully, in 
a moral point of view, add to the miry places and 



182 AN ESSAY ON SLAVERY. 

marshes of a world which before had but too few 
green, nourishing, and fruitful spots. 

But does all the sin in this matter lie at the door of 
the North ? Verily we think not. " What we have 
written, we have written." And not one hair's 
breadth farther do we, according to our convictions 
of truth, feel at liberty to push the battle with our big 
gun, or, if you please, small-arms, against the North. 
And that too, keeping up the figure, with this reserve : — 
That our generals, and colonels, and captains, and 
corporals, and private soldiers, were, with few excep- 
tions, opposed to this movement in its direction against 
the Church, it being confined principally to a few hot- 
heated, restless, and unruly in our ranks, together 
with deserters from us and others. And the mag- 
nanimous South, if they did not, might, and ought to 
have known this, and acted accordingly, which brings 
us, according to the plan we have marked out for our- 
self in this war of words and truth, to open our broad- 
side, it may be of small-arms, upon the South. And as 
before intimated, we do not want, nor will we at pre- 
sent have much to do with those big guns, called, in 
common parlance on this subject, compromise laws, 
conventional articles, plans of division, &c. We will 
leave these for the big doctors, who cannot fight with 
anything but heavy metal ; for we should only be 
trammelled with Saul's armour. It would not fit or 
suit us, no how. And after all the ado that is made 
about them, we do not think they have all come from 
the proper armoury — the gospel. We prefer our sling, 
with a few smooth stones from the brook of truth, 
which on this subject, as well as all others, is " profita- 
ble for doctrine, reproof, correction, and instruction 
in righteousness ;" that we may be thoroughly fur- 



AN ESSAY ON SLAVERY. 183 

nished to every good word and work in this campaign 
of mental and moral conflict. 

It will be remembered, that in these pages we have 
laid it down as a doctrine of the Bible, a principle of 
God's moral government, and as being sealed and au- 
thenticated by the spirit of Christianity, that slavery 
is a great evil, and only to be tolerated as a temporary 
regulation, in view of the weakness of the present dis- 
ordered state of the world. Now the Methodist 
Episcopal Church has taken it into her communion 
just exactly in the shape in which it is presented in 
the Holy Scriptures. The likeness is perfect. No 
artist ever came nearer the original, as all who will 
read closely and attentively our ecclesiastical law, 
and compare it with the Scriptures, will be fully 
satisfied. 

But again. Like as John, the forerunner of Jesus, 
was sent as a " voice crying in the wilderness, Prepare 
ye the way of the Lord, make his paths straight," 
so the Bible has sent out sentinels as the harbingers 
of this moral achievement, who have taken their 
stand " in the top of high places, in the way of the 
places of the paths, crying at the gates, at the entry 
of the city, at the coming in at the doors. Unto you, 
O men, I call, and my voice is to the sons of men. 
Hear, for I will speak of excellent things, and the 
opening of my lips shall be right things." And the cry 
is civilly to the nation or the state : " Is not this the 
fast that I have chosen ? to loose the bands of wick- 
edness, to undo the heavy burdens, and to let the op- 
pressed go free, and that ye break every yoke ?" 
and then, socially and individually, " all things what- 
soever ye would that men should do to you, do 
ye even so to them." And again, " if thou mayest 



INI AN ESSAY ON SLAVERY. 

be made free, use it rather," and "be ye not the ser- 
vants of men." 

Now the likeness is here again perfect. Methodism 
has her sentinels out in advance of the present state 
of things on this subject, — in her law requiring her 
ministers connected with it, if practicable, to execute 
deeds of emancipation, and in refusing ordination to 

those iii the relation who can emancipate, and the 
liberated slave enjoy freedom. And this is not. a, dead 
letter in Hie hook of Discipline, to be read merely to 

keep up appearances. No! honour to \\n) Baltimore 

Conference* which has always practised on this rule, 
and some additional honour to her talented Collins, 

for hi:; noble defence, before the General Conference 
of 1844, of her Bible, Methodistic, and rational posi- 
tion on this subject. 

" Now comes the tUgofwar." One of the senti- 
nels that Methodism in good faith had placed on ad- 
vanced ground, in the character of a good, wise, holy 
genera] superintendent or bishop, whose freedom from 
slavery as a Southern man, as we shall see in the se- 
quel; constituted the controlling reason why he was 
chosen to that responsible office, and who, in that 

office, was expected to hi' a light in a dark place, 
somehow forgot his position, go1 astray, and with his 
eyes open to all the facts in the case, heeame entan- 
gled in the meshes of slavery, This matter comes 
with, or rather precedes him to the General Confer- 
ence, the tribunal of his responsibility* Enquiries with 
regard to the truth of Madam Rumour's report are 
instituted, when, lo *and behold! to the consternation 
and overwhelming grief of the great body of the 

Church, it was found to be true on his own acknow- 
ledgment. True, he tried to patch it, hut made it the 



AN ESSAY ON SLAVERY. 185 

worse for patching. For the best tailor we have ever 
seen could not, taking ever so much pains, and 
stitching ever so nice, sew a few jet black patches on 
a pure, fine, white, flowing robe, without making it 
look the worse. He might get all the bishops, and all 
the presiding elders, and all the preachers, and all the 
lawyers, and all the doctors too, if he pleased, to help 
him, and all would not avail ; the people would see 
its beauty marred, its purity stained, its glory de- 
parted. 

Now, after all that has been said, written, and pub- 
lished on this subject, some of it possibly to divert at- 
tention, becloud our vision, and palliate and justify 
this measure, this is the exact, true, and unvarnished 
state of the question. And what is to be done ? 
Must the whole Church, east, west, north, and south 
— ay, the whole heaven and earth of Methodism, face 
to the music of this retrograde movement, and thus 
dim the lustre of her Scriptural and exceeding glory, 
as compared with some of the sister Churches on this 
subject ; and by so doing, give up one of her Bible 
marks, as a child of Providence, raised up to spread 
Scriptural holiness over these and all other lands ? 
God forbid ! And I liked to have said, it would have 
been better for her to have given up the ghost in the 
womb of Providence, than thus ignobly to have sur- 
rendered the mark of the Man of Calvary for the 
mark of a beast, and a black beast at that. No, never. 
As the venerable Griffith said on a kindred subject, 
" Stand alone in your glory first." This principle of 
Methodist polity is to the coming glory of the Church, 
what the star of the East was to the coming Messiah. 
And shall we suffer, or help to draw a black cloud 
over it ? No ! not as the sons of the immortal Wes- 



186 AN ESSAY ON SLAVERY. 

ley, or, more nobly still, the sons of God. The ques- 
tion to cursory observers may be regarded of small 
moment ; and we are inclined to the opinion, that such 
is the light in which it falls on the mind's eye of the 
South. But the converse of a former proposition, in 
allusion to their difficulties on this perplexed question, 
is, in this phase of the subject, true. That is, persons 
at a distance, and unconnected with it, can see its 
moral bearings to better advantage than those whose 
connexion and familiarity, from infancy to manhood, 
with its wrongs, have dimmed the lustre of their mental 
and moral vision. Just as a man from a low, damp, 
swampy, smoky, foggy position, cannot have the same 
clear and distinct view of a distant object, as another 
with equal organs of vision can, from a more elevated 
or commanding position ; or, according to the laws of 
sight, some objects may be too near us for clear and 
distinct vision. Perhaps the thought would be better 
expressed, by saying the object is in too close contact 
with the Southern eye, for that nice discrimination of 
which the magnanimous South would be fully capa- 
ble, under a change of circumstances. This, by many, 
may be regarded as too great a concession. But the 
voice of reason, aside from the dictates of Christian 
charity, requires us to give the best construction that 
the nature of the case will allow. But, after all, we 
regard the subject in a very different point of light. 
As involving principle, and principle of the most ele- 
vated character, to say the very least of it we dare, 
it is, in essence, a scintillation of that moral goodness 
which devised, executed, and consummated the re- 
demption of the world by Jesus Christ ; and by which 
our spiritual, and the poor slave's civil chains, if ever 
it be done by earth or heaven, are to be broken off, 



AN ESSAY ON SLAVERY. 187 

which may Heaven grant for that goodness' sake. We 
believe the South to be wrong on this subject ; but, 
we still hope, magnanimously wrong, and will leave it 
for time and circumstances to determine. 

Before we close our reflections on this subject we 
have a word to say about it, in the light of the so-call- 
ed compromise laws. We think we did not entirely 
interdict ourself in our former playful remarks about 
them. In reference to the design of these laws, there 
seems to be a difference of opinion between the North 
and the South ; the North claiming them as a matter 
of accommodation to the peculiar circumstances of 
their southern brethren, and the South claiming that 
they form, and were intended for, a compromise law, 
on which, as a common platform, they stand side by 
side with their brethren of the North, guaranteed and 
protected in all their privileges, even to a slaveholding 
bishop. Having thus honestly, and, as we think, fairly, 
on this subject, stated the distinctive and respective 
ground occupied by the North and South, we have 
done with it for the present. Which side has truth 
and right in this controversy is not now under con- 
sideration. And whatever bearing this phase of the 
question would be entitled to in a case fairly coming 
up under, or covered by these laws, is another and a 
very different question from the one now before us ; 
which is, Was the Rev. James O. Andrew elected to 
the general superintendency of the Methodist Episco- 
pal Church, with the distinct understanding, on the 
part of both North and South, that it was under the 
compromise laws as interpreted by the South. If this 
can be fairly and unequivocally made out, the South, 
in view of the action of the General Conference in his 
case, had just grounds of complaint, and, so far as ec- 



188 AN ESSAY ON SLAVERY. 

clesiastical law is concerned, greatly grieved and mal- 
tieated in the person of their Bishop. But are these 
the facts in the case? or rather, is not the very re- 
verse true ? Was he not elected with the distinct 
understanding, known to himself, the South, and the 
North, that he was a southern man, unconnected with 
slavery ? Just exactly on the principles of the North, 
the principles and usages of Methodism, and the princi- 
ples of the Bible, as contended for in these pages; 
which is, that the most wise, holy, and good men — 
which bishops are, or should be — will occupy advanc- 
ed ground on this and all kindred subjects. The re- 
ported debates of the General Conference prove all we 
here assume. On page 148 the Bishop admit., that 
brother Winans (a southern men) told himself, J. O. 
Andrew, at the General Conference of his election, 
that he could not vote for him, because he (brother 
Winans) believed that he (James O. Andrew) was 
nominated for the episcopacy because he was not a 
slaveholder. It is also established beyond all contro- 
versy, from the face of the same document, that the 
amiable and talented Capers suggested him for the 
office, because he was a southern man, unconnected 
with slavery. Whatever, at the time, may have been 
the doctor's unexplained opinions of Southern rights, 
secured, as they claim, by those compromise laws, and 
we don't mean to insinuate the most remotely that the 
doctor acted the part of duplicity in this matter, it is 
irrefragably true, that the nomination did not proceed 
in open court, in recognition of those rights. The 
doctor was desired, if possible, to free himself from 
the relation, that he might be chosen to that office. 
His reply, according to the testimony of brother Davis, 
of the Baltimore Conference, and to which the doctor, 



AN ESSAY ON SLAVERY. 189 

though present, and immediately concerned in the 
matter, by way of explanation, took no exceptions, was 
" that himself (Doctor Capers) was a slaveholder, and 
doomed to remain a slaveholder, and in this alterna- 
tive that the doctor did nominate James O. Andrew 
to the caucus committee, would not be denied, because 
it could be proved by more than a dozen there." — Con- 
ference Debates, page 99. And on page 142 of the 
same document it will be found that Doctor Smith, of 
Virginia, admits that he had some knowledge of this 
matter, viz. : That James O. Andrew was nominated 
because he was a southern man, unconnected with 
slavery ; and that for this reason, and this reason alone, 
he did not vote for his election. 

We will pause here a moment, to ask the reader a 
question. Is it very probable, or can we suppose it 
even possible, that these four southern brethren, viz., 
James O. Andrew, Doctors Winans, Capers, and 
Smith, together with brother Davis, and the more 
than a dozen of whom he (Davis) speaks in his testi- 
mony, were all that had any knowledge that the nomi- 
nation of James O. Andrew to the general superin- 
tendency of the Methodist E. Church was because he 
was a southern man unconnected with slavery, and a 
profound secret to all the other members of the General 
Conference present ? We repeat, is there the most 
distant probability that this question was locked up 
exclusively in the breasts of these men ? Impossible. 
The character and tendency of the case to excite feel- 
ings of interest ; the jealousies that were rife (as leaks 
out in the testimony of southern members) between 
the different sections of the country on this subject, 
and the known laws of human nature to be excited, 
and to communicate the cause, and give expression to 



190 AN ESSAY ON SLAVERY. 

such excitement, absolutely forbid the conclusion. 
Now, in view of the above facts, — unmistakable facts ; 
facts that are outstanding to the world, as matters of 
documentary record, and which therefore may be 
known and read of all men, and which, too, are a tri- 
umphant refutation of the argument of Doctor Smith, 
on page 141, where he charges the North with having 
deceived the South, in the election of James O. An- 
drew to the general superintendency ; we repeat, in 
view of the above facts, — facts that are sustained at 
the bar of public opinion, or before an intelligent uni- 
verse, if you please, by the testimony of southern mem- 
bers, they " standing alone in their glory," as may be 
seen by reference to the pages of the document here 
quoted ; is it not as clear as that two and two make 
four, that the election of James O. Andrew to the 
general superintendency of the M. E. Church, pro- 
ceeded upon the conceded and well-authenticated 
fact, to both North and South, that he was a southern 
man unconnected with slavery ? No matter of his- 
toric record can be more clear and indubitable. And 
why now, with a confidence that is rebuked, and 
should stand abashed and confounded in the presence 
of these facts, bring up a law of, at least, controverted 
and doubtful authority, and apply it to this principle 
of Methodistic usage, to cover, protect, and defend this 
case ? We "will not charge the magnanimous South 
with low intrigue, or overt management in this mat- 
ter ; but we are compelled, from the commanding evi- 
dence before us, to believe that they have made a false 
issue, or have attempted to shield it by a law of doubt- 
ful authority, at best, which has not, and in all fair- 
ness cannot have, even a shadow of application to the 
case. And such, we think, when the whole question 



AN ESSAY ON SLAVERY. 191 

is fully and fairly understood, will be the verdict of in- 
telligent public opinion. 

According to current, report, Bishop Andrew felt his 
difficulties, and came to the General Conference with 
the design of resigning his office, but was resisted and 
dissuaded from that purpose by the southern delega- 
tion. This fact, however manifestly and outstandingly 
insufficient, in the presence of the facts above stated, 
to screen, cover, or protect him from the charge of 
moral delinquency, will, to some extent, mitigate the 
severity of public judgment. But after all he is in the 
wrong, and the pages of impartial history will so re- 
cord it. 

There is yet another light in which we may take a 
glance at this painful subject. It was alluded to by 
the venerable Bangs, on the floor of the General Con- 
ference ; and is unquestionably, from the whole charac- 
ter of Christianity, not only of Christian obligation, 
but of great practical utility. We mean the law of 
expediency, as laid down by the apostle in the follow- 
ing language : " If meat make my brother to offend, I 
will eat no flesh while the world standeth, lest I make 
my brother to offend." 

Now the principle here stated commends itself to 
our understanding, as the offspring of a magnanimous 
mind, and generous heart ; and as such, by the force 
of its own intrinsic excellence, commands our admira- 
tion. But when viewed in the light of the Divine ad- 
ministration, which is an expedient of boundless good- 
ness, to make the best of circumstances, for the salva- 
tion of a sin-disordered world, it receives additional 
strength, and appeals to us in all that weight of moral 
goodness which characterized the magnanimous Re- 
deemer, in condescending, not to what we had a right 



192 AN ESSAY ON SLAVERY. 

to claim, according to the eternal principles of recti- 
tude, the laws of nature, or the social rights of man, 
as growing out of those principles, but to weakness, 
shame, and pain, that He thereby might accomplish 
our world's redemption ; and in so doing has left us an 
example that we should follow his steps. Now who 
is it that cannot see that Bishop Andrew has offended 
against this rule? He knew, according to his own 
statement, that his southern brethren regarded his elec- 
tion as proceeding on the fact that he was not a slave- 
holder : and also the acute feeling of the great body 
of the Church on that subject. And however he 
might feel disposed to disregard clearly implied faith 
to both North and South, by claiming that he was not 
personally approached and his views elicited on that 
subject, and then throwing himself back on the com- 
promise laws as interpreted by the South, and thus 
make good his right to do as he did; he, as a Christian 
bishop, was still bound by this law of expediency to 
regard in this matter the feelings of his brother, and 
much more the feelings of the great body of the 
Church. 

But it is objected that the Northern feeling on this 
subject is too fastidious, and therefore not to be re- 
garded. Not more so, no, not so much so as the 
feeling of the South. For, according to the Scrip- 
tures, God has appointed meat to be in part the food 
of man : but, as we have seen, has never appointed 
slavery ; and only tolerates it in view of the " weak- 
ness of the flesh," under the controlling power of cir- 
cumstances. Would not our Southern brethren do 
well to look at the subject a little in this direction ? 
It would, as w 7 e hope, operate to destroy the delicacy 
and squeamishness of Southern feeling ; not only by 



AN ESSAY ON SLAVERY. 193 

the goodness of the principle involved, but by all the 
force of the difference between positive Divine ap- 
pointment on the one hand, and bare toleration on 
the other. 

And we must contend, that a due regard for this 
law of expediency, apart from the gross and palpable 
wrongs of the system of American slavery, will sus- 
tain the ecclesiastical law and usage of Methodism, 
in requiring her ministry, when practicable, to eman- 
cipate their slaves, or otherwise forfeit their mi- 
nisterial character; and in keeping her general 
superintendency free from it, lest thereby that super- 
intendency becomes embarrassed and disqualified for 
its special and appropriate work. The world then 
knows that Methodism, not only in word, regards 
"slavery as a great evil," but in deed ; — and like the 
Redeemer, and the Bible, only consents, under the 
circumstances, to tolerate it. Whereas the position, 
as contended for by the South, on this subject, and 
on which they have sacrificed the unity of Method- 
ism, and to which they have subsequently conformed 
their practice, by electing two additional slaveholding 
superintendents, is a complete nullification of our 
ecclesiastical law, rendering it a dead letter, and 
which, for consistency's sake, should have some black 
marks drawn around them, or be expunged from the 
Book of Discipline. For, in the language of Dr. El- 
liott, who always says something when he speaks or 
writes : " If the three most holy men of the South 
[such bishops should be] are extensively connected 
with it, [with a fourth one for their apologist,] it be- 
comes a holy thing." Or, at least, not so bad, but 
that all who can, both saint and sinner, may safely 
follow such holy examples, set them in the character 

9 



194 AN ESSAY ON SLAVERY. 

and practice of the Southern bishops, and justified by 
the Southern Church. 

These may be regarded as rather caustic remarks. 
If our position on this subject be correct, not more 
so than its nature and importance demand. And 
while we have endeavoured, for the sake of the truth, 
to call things by their right names, we are deeply 
conscious of not having used one word or sentence 
for the purpose of offence. 

Now, if the facts in reference to the election of 
James O. Andrew to the general superintendency of 
the Methodist Episcopal Church, be as we have 
stated, and from the debates of the General Confe- 
rence have proved them to be, — the South themselves 
being the witnesses summoned to the bar, and de- 
posing to their verity, — and if the principles of the 
Bible be as we have stated, — and we confidently 
challenge controversy on either aspect of the ques- 
tion, — we repeat, if the grounds we occupy in these 
pages be correct— the violation of which, on the part 
of the South, has led to the overthrow of the unity 
of Methodism — if they cannot, by Scripture, by rea- 
son, and by an exhibition of counter facts, of equal 
or more notorious verity, set them aside ; what is 
their duty as a body of Christians, and Christian mi- 
nisters? Why, if the division of the Church, and 
the private and public criminations and recrimina- 
tions along the borders, and everywhere else, have 
done no more, which is far from being the whole 
truth in the case, than to violate the inspired injunc- 
tion, " Let brotherly love continue " — it is plainly 
and obviously their duty to retract the offensive step ; 
and, by thus repairing their own wrongs, restore, as 
far as may be, the wonted feeling of Christian affec- 



AN ESSAY ON SLAVERY. 195 

tion and brotherhood, that used to circulate through- 
out our entire Zion. Nothing short of this, in a 
gospel sense, will meet the emergency. Every spe- 
cies of real or expedient evasion, under whatever 
pretexts it may be attempted to be introduced or 
practised, is inadmissible. Our holy Christianity re- 
quires "truth in the inward parts," — the truth, the 
whole truth, and nothing but the truth ; and that 
from the heart. And it requires it from organiza- 
tions, whether political, social, or religious, as well as 
from individuals. 

The rule is of nice discrimination and applica- 
tion, — "searching the heart and trying the reins ;" 
and, in default thereof, there is no way to have a 
good conscience, — mark! a good conscience, — one 
fully illuminated and regulated by the principles, 
spirit, and power of Christianity, either as individuals, 
or collective bodies, but by retracting our wrong, if 
possible ; and, if not practicable, by openly confessing 
that wrong. This, we acknowledge, in view of po- 
sition, the pride of opinion, and surrounding circum- 
stances, is a difficult task ; especially among men of 
great reputed wisdom, whom everybody supposes to 
know everything. Nevertheless, if truth from the 
hidden secrets of the heart, and a good conscience, 
require it, we should lay our honour in the dust, mag- 
nanimously confessing and forsaking our error. It 
matters not how high we are ; the greater the stoop, 
the greater the elevation. For a remark before made 
is true in this matter, in going down, we go up ; and, 
in the language of Solomon, " Before honour is hu- 
mility." 

But enough, and, some may think, by far too much 
of this homily, especially from one whom nobody 



196 AN ESSAY ON SLAVERY. 

knows, and nobody scarcely ever heard tell of, save 
a few of his friends, and neighbours, and acquaint- 
ances ; and among whom, like other prophets, he is 
without honour ; and who would feel it an honour, 
and a zest of enjoyment, to sit at the feet of many 
of these brethren, and learn from them the lessons of 
wisdom and salvation. 

But in the event our Southern brethren cannot, 
on the questions herein involved, fairly silence the 
truthful roar of our small-arms, what will they do ? 
Will they, like the prodigal of the gospel, come back, 
in the spirit and language of honest and hearty con- 
fession ? We, for one, will promise them, that the 
mother, if not the father, (of which there is no doubt,) 
will meet them on that return, with all the tenderness 
of maternal affection. 

But a voice from the General Conference at Pitts- 
burg whispers in our ear, in behalf of the South, We 
did come ! But how did you come ? Ah, there's 
the rub ! Why, like the Pharisee of the gospel, in 
the language of justification, instead of humiliation. 
One thought more, and we have done. Heaven 
never struck terms with the most honourable sinner, 
or, may be more appropriately, with the most ho- 
nourable backslider, on such conditions. 



AN ESSAY ON SLAVERY. 197 



SECTION III. 

ON THE CONDITION OF AFRICA — AFRICAN SLAVERY AN ACT OF PROVIDEN- 
TIAL GOVERNMENT. 

The moral and providential government of God, al- 
though very much blended in the divine administra- 
tion over the world, are separate and distinct acts of 
governing power; which is a discrimination of great 
importance in this investigation. For an act or 
measure that could not, on principles of simple, rigid 
law, be tolerated, without impeaching the character 
and government of God, may, in the Divine adminis- 
tration, as a principle of providential government, 
with great propriety be taken hold of and tolerated, 
for the sake of its practical utility ; and the more es- 
pecially so, when all the circumstances of the case 
clearly vindicate the Divine administration from hav- 
ing been accessory to the original act, or first intro- 
duction of such measure. 

The case of Joseph and his brethren is apposite, 
and luminously illustrative of the subject now under 
consideration. Now, apart from the providential 
phases of this transaction, their conduct in their en- 
mity to, and the sale of, Joseph, their brother, into 
Egypt, could not have been tolerated ; for, as it ap- 
pears to us, it would have been a great stain, not to 
say a great reproach, to the Divine administration, to 
have supposed that the moral Governor of the world 
should lend his toleration to such conduct ; and yet 
we are distinctly informed in the Holy Scriptures 
that such is the fact : " And he said, I am Joseph 
your brother, whom ye sold into Egypt. Now there- 
fore be not grieved nor angry with yourselves that 



198 AN ESSAY ON SLAVERY. 

ye sold me hither ; for God did send me before you 
to preserve life." Gen. xlv, 4, 5. From which, with 
what follows in the succeeding verses, it is clear that 
the Divine toleration was extended to the transaction ; 
not in the sense, however, that justified their conduct, 
and rendered them guiltless in the hatred and sale of 
their brother, — which, understood in a strictly moral 
point of view, would have been an impeachment of 
the Divine administration, — but as a providential act 
of government, by which their evil designs and doings 
might be overruled for the accomplishment of great, 
visible, and lasting good, which was the design, and 
which was the result, as the sequel clearly and abun- 
dantly proves ; for not only the Egyptians and the 
family of Jacob were preserved thereby, but other 
nations also, " for the famine waxed sore in all lands." 

Now when we look at the whole transaction in this 
light, whatever may be the demerit attaching to the 
conduct of the brethren of Joseph, as an act of provi- 
dential government, the blended wisdom and good- 
ness of Providence shine forth in such rays of ex- 
ceeding glory, as to command our adoring homage, 
rather than to excite any dissatisfaction on account 
of the apparent diffiulties connected with it. 

And another feature in the providential history of 
this case which claims our attention is, that although 
Joseph, and finally the family of Jacob, were in hum- 
bled circumstances while in Egypt, the land of their 
providential oppression, all things considered, it was 
the best for them, and the best for the world, that 
they did for a season sojourn in that land. The mat- 
ter is so clear in the individual case of Joseph, whom 
" God made lord over all Egypt," that there is no 
difficulty in regard to him ; and to a moment's can- 



AN ESSAY ON SLAVERY. 199 

did reflection the case, if not exactly in the same 
sense, must, we think, be equally apparent in refe- 
rence to the family of Jacob, which, as stated in the 
Scriptural narrative, was doubtless preserved in ex- 
istence by this act of Providence. And so with re- 
gard to Egypt, and all other countries, — "for the 
famine waxed sore in all lands." 

Another beneficial result very obvious from this 
act of providential government, and doubtless of vast 
importance to the Egyptians, and through them to 
the world, was a diffusion of the knowledge of the 
true God, — the mighty God of Abraham, Isaac, and 
Jacob, — as being superior to all the gods of Egypt, 
and the gods of all other lands ; which was made 
known and vindicated, not only in the history of Jo- 
seph, but in the signs and wonders wrought by the 
hand of Moses before the court of Pharaoh, and in 
the outstretched arm of Jehovah in the various out- 
standing miracles that marked their return to the land 
of Canaan. Who can look at all this sum of good to 
the race, as the result of this providential government, 
and feel in his heart any other emotion than that of 
the most profound gratitude and admiration at the 
depth and overflowing goodness of His counsels ? 

Now, as above intimated, and as it appears to us, 
this act of providential government will apply to and 
illustrate, in some of its aspects, African slavery. 

The teaching of the Holy Scriptures, and the his- 
tory of the Divine administration, abundantly prove 
that individuals, churches, and nations may, by a 
course of obstinate and persevering neglect, or aban- 
doned iniquity, forfeit the privileges of their proba- 
tionary existence. Frequent allusions are made to 
such a state of things in the sacred writings. In the 



200 AN ESSAY ON SLAVERY. 

book of Revelation churches are threatened with the 
removal of their candlesticks. The lovely Jesus, in 
approaching the city of Jerusalem, said, " O that thou 
hadst known, even thou, in this thy day, the things 
that belong to thy peace ; but now they are hid from 
thine eyes." And Paul, when addressing the Jews, 
said, " Seeing that ye count yourselves unworthy of 
eternal life, lo we turn to the Gentiles." Other in- 
stances might be multiplied, did we deem it neces- 
sary ; but these we think are sufficient. 

Now from our reading, which, were it more general, 
would warrant a more matured opinion, it has oc- 
curred to us, that this, in a providential point of light, 
is the condition of Africa. 

That they had the tidings of salvation on the first 
announcement of the Gospel, we learn from the Acts 
of the Apostles ; in which it is stated, that, on the me- 
morable day of Pentecost, there were present devout 
men from every nation under heaven ; who were all 
witnesses of the wonderful works of God. 

Either too deeply sunk in mental and moral imbe- 
cility to be capable of it, or failing to improve the 
offer of salvation then made, and, as a natural result, 
sinking more deeply into mental and moral darkness 
and pollution, they appear finally to have been so lost 
to all sense of mental and moral culture, as to have 
become incapable, on their own soil, of a national ex- 
periment for their recovery from the deep state of 
darkness and moral imbecility into which, as a nation, 
they had fallen. 

This may be regarded as a gloomy thought, and as 
visionary as any other hallucination of the wildest 
imagination. But such is the conclusion to which 
our reflections on this complex subject have con- 



AN ESSAY ON SLAVERY. 201 

ducted us ; and which, we think, is not wholly with- 
out a parallel in the history of the Divine adminis- 
tration. 

Those instances of a providential government which 
we have recorded in the Scriptures, — as the destruc- 
tion of the world, on account of its wickedness, by a 
flood of waters, save Noah and his family; that 
which confounded the language of the world at the 
tower of Babel ; that which destroyed the cities of 
Sodom and Gomorrah by fire from heaven; that 
which first selected a single family, and then a single 
nation, to be the depositories of the true religion ; 
and that which finally sent the family of Jacob, as we 
have just seen, into a foreign oppression in the land 
of Egypt ; and all these as judicial and gracious ex- 
periments of a providential government, for the in- 
struction of mankind in the deep evil of sin, and the 
reformation of the world in righteousness, — are of a 
kindred nature with the theory of Providence we 
have suggested in reference to the African race. 

Now on the supposition that our conjecture, in re- 
ference to the condition of Africa, be true, how is 
that condition to be reached ? A repetition of the 
former experiments to which we have alluded, seems 
not to be the order of the Divine government ; and, 
apart from this consideration, whatever amount of 
good they really did in the first instance accomplish, 
as an effectual and universal remedy, they appear to 
have failed ; and their repetition, therefore, in all pro- 
bability, would not have terminated in more satisfac- 
tory results. 

The extremity and necessity of their condition re- 
quired assistance. And what is to be done ? The 
ordinary methods of Providence had failed ; and there 
9* 



202 AN ESSAY ON SLAVERY. 

would seem to be no alternative but a resort to some 
extraordinary measure; and what measure can the 
utmost grasp of mind conceive, apart from the one 
here indicated, that does not absolutely involve the 
return of the age of miracles, for the expectation of 
which we have no warrant from the Scriptures. 

It may be objected here, that this view involves 
most serious difficulties. Granted. But the case to 
be managed is one of equally obvious and outstand- 
ing difficulty ; and extreme cases require extreme 
measures, and always justify them, when the good 
realized as a whole is more than equal to the injury 
inflicted. And that such is the case in this provi- 
dential measure, we think is susceptible of proof ; and 
that, too, apart from the instruction it may afford not 
only our world, but all other worlds, on the exceed- 
ingly unnatural and deeply evil character of sin, as 
will be seen in the sequel, and which must be a lesson 
of vast importance to all intelligent, free, and ac- 
countable beings. We claim, then, that the assist- 
ance their condition required was providentially 
granted, in their enslavement by and among those 
nations of the earth in which civilization and Chris- 
tianity had obtained, and which nations, like Joseph's 
brethren, were wicked enough to engage in this nefa- 
rious business. And as the result, by their contact with 
civilization and Christianity, they will be elevated, in 
the lapse of time, from the depths of their ignorance and 
moral degradation, to such an acquaintance with let- 
ters and religion, as shall qualify them to return to 
their native country as the heralds of Christianity 
and civilization ; and, by this process of providential 
government, pour that flood of light and salvation on 
benighted and degraded Africa, which shall elevate, 



AN ESSAY ON SLAVERY. 203 

renovate, and reinstate her to her proper rank among 
the nations and kingdoms of the earth. 

And what a glorious consummation of Divine Pro- 
vidence, that Africa is to be redeemed, regenerated, 
and saved, by the instrumentality of her own return- 
ed children, who, themselves, were prepared and 
fitted for this work by the workings of an inscrutable, 
though benignant Providence, in the illuminating, re- 
fining, and elevating fires of a foreign bondage ! 

This, as we look at it, seems to be the order of Pro- 
vidence ; our wickedness in their oppression having 
providentially cut us off from the privilege and glory 
of the accomplishment of this vast sum of good to 
Africa, as the active agents on that field of labour. 

In the retributive justice of Providence, it will be 
ours to bear the burdens, and theirs to reap the glory, 
of this wondrous achievement of goodness and of 
grace. 

Should their mental and moral condition as a na- 
tion be as we have conjectured ; and should they 
finally, as the result of a partial bondage for a short 
season in this country, be lifted up as a nation from 
the great depths of their fall, this view of the subject 
will be a sufficient vindication of the goodness of 
that providential act of government, that suffered, 
for a time, their partial oppression in a foreign land, 
in view of their final elevation at home. 

But if, in connexion with this, under that yoke of 
foreign oppression, their condition, as a whole, in re- 
ference to both time and eternity, is better than their 
condition in their own country, the goodness of Pro- 
vidence will, in this matter also, be incontrovertibly 
established, and the ways of God fully justified. And 
that such, with all the disadvantages of their present 



204 AN ESSAY ON SLAVERY. 

condition, is the fact, so far as letters, civilization, 
and religion are concerned, is, if the sources of our 
information be correct, undeniable. All of which 
conspire to assure us of the immeasurable depths of 
the ignorance and depravity into which they, as a 
nation, have fallen. Our views in this comparative 
estimate of condition in Africa or America are not re- 
stricted to the body, but include the soul ; and no 
conceivable amount of bodily suffering can weigh 
against its present and eternal interests. 

And in reference to the present world, bad as their 
condition is admitted to be here, it is fairly to be 
presumed that, as a whole, it is as good, if not really 
better, than in their own country. That there may 
be exceptions to the rule is not denied. But this is 
not the principle by which to determine this question. 
If, as a whole, or, in other words, if any considerable 
proportion of them are, or have it in their power, by 
proper personal effort, to be in better circumstances 
in their foreign oppression, than in their native land ; 
this, we think, is, to all reasonable men, a sufficient 
proof of the goodness of Providence. Narrow minds 
may think differently, but none but narrow minds 
will so think. And that there is quite a proportion 
of them in improved circumstances, as the result of 
their present condition, may be fairly inferred from 
the following considerations : 

First. That about one-third of the whole amount 
of our coloured population are freedmen ; and are, or 
might be, in a much better condition than in benight- 
ed Africa. 

In the second place ; allowing that which has not 
even the probability of truth for its support ; that one- 
half of the remainder are in a worse condition in this, 



AN ESSAY ON SLAVERY. 205 

than they were in their own country, it gives the re- 
sult of two to one, — or two-thirds of the whole co- 
loured population of this country, as being improved 
in their condition, so far as it concerns the present 
life, as compared with their condition in Africa. 

Our means of information on this subject may not 
be such as to enable us to pronounce with absolute 
certainty on the correctness of all the conjectures 
here suggested. Nevertheless, we believe them to be 
true. And if such be the fact, how luminously glo- 
rious does the wisdom, goodness, justice, and holi- 
ness of Providence, in this wonderful arrangement, 
appear. 

As above intimated, this general view of this ques- 
tion is not designed to extenuate or justify our wick- 
edness in their oppression ; but simply to show the 
vigilance of Providence, in making use of the wick- 
edness of mankind in carrying out the purposes of 
his goodness toward benighted Africa. 



SECTION IV. 

ON THE DUTY OF THE GOVERNMENT. 

If, as we have seen, the Scriptures regard slavery as 
a great evil, tolerating it, as an element of organized 
society, only in view of the " weakness of the flesh," 
or the disordered state of the world ; and if, by the 
same high and paramount authority, the Church, un- 
der the existing circumstances, is in this matter, in 
the sense explained, and to the extent stated in the 
preceding pages, subordinate to the State ; and in her 
organized capacity, with due regard to Scriptural 



206 AN ESSAY ON SLAVERY. 

precedent, cannot move in advance of the action of 
the State, what is the duty of the government in the 
premises ? The fact, that the Divine administration, 
in mercy to our weakness, has taken hold of it as an 
element of society, making the best of it that infinite 
wisdom and goodness can, under the circumstances, 
never was intended, — nor can it be pleaded in our jus- 
tification as a state or nation, in the continuance of 
this oppression ; especially, if it may be fairly pre- 
sumed that, as a state or nation, we have that amount 
of light and information, on the principles of God's 
moral and providential government of the world, 
which will enable us to understand its true position, 
and the reasons of its toleration. And until we are 
fairly entitled to the conclusion, that such is the 
amount of public intelligence on this subject, it is not 
rational to suppose that our responsibilities as a na- 
tion are so great as they otherwise would be. For it 
is only required of nations, as of individuals, " accord- 
ing to what they have, and not according to what 
they have not." And that it is to be presumed that 
this nation, as a nation, has the necessary amount of 
light on this subject, to form a correct public con- 
science, is to our mind a matter of very serious 
doubt. And that for the following reason : That the 
Christian ministry, whose only business it is to study 
and understand this, with other subjects connected 
with the Divine administration, are themselves great- 
ly divided in their sentiments on this subject, occu- 
pying the extremes of the poles in relation to it. 
Some of them contend openly, others believe pri- 
vately, that the Scriptures authorize the conclusion, 
that it is a Divinely appointed institution. Others, 
that there is nothing to be found in all the Scriptures 



AN ESSAY ON SLAVERY, 20? 

that will warrant the shadow of such a conclusion, 
but entirely the reverse ; and that, when properly 
understood, there is not the most distant tolerant re- 
cognition of the practice. While another class, 
which, in all probability, is far the most numerous, 
are all confusion in their reflections on the subject, 
and therefore have come to no settled conclusions 
whatever. They see and feel it to be an evil, but 
how to pronounce upon it, as a whole, they know 
not. Now, if those whose opportunities are the most 
favourable to a correct understanding of this subject, 
and whose business, as a part of their sacred calling, 
is to investigate and elaborate it, are thus divided and 
unsettled in the views which they, with equal confi- 
dence, profess to derive from the Holy Scriptures ; by 
what principle of sound reasoning are we entitled to the 
conclusion, that the masses, or even our most prominent 
active politicians, are so well informed as to have and 
give a correct public conscience in reference to this 
question ? We believe there is none. And therefore the 
impropriety of those severe anathemas, from the pulpit 
and the press, unaccompanied with, or preceded by, 
those discriminating, clear, and luminous instructions, 
that rationally and unequivocally give the rule of duty, 
on the high and unerring authority of " Thus saith the 
Lord." Till this be done, all such denunciations are 
perfectly gratuitous ; — and, to make the very best of 
them, they are the offspring of a zeal not according 
to knowledge, for the plain and obvious reason in- 
volved in the apostle's argument, that " where there 
is no law there is no transgression." It is not in- 
tended to be intimated that we have not, in the Holy 
Scriptures, a law on this subject. The contrary we 
believe to be the fact. But, from the manner in 



208 AN ESSAY ON SLAVERY. 

which the question is mixed up with the moral and 
providential government of God, as taught in the 
Holy Scriptures, erroneous, confused, and unsettled 
notions have obtained ; the rule of duty is not clear 
and distinct ; and therefore liable to the same extenu- 
ation that would apply to individuals, who, under like 
difficulties, would be slow to arrive at correct con- 
clusions with regard to the rule of individual duty in 
other matters. 

Now if this reasoning is, as we suppose it to be, cor- 
rect, it is clear that there must be more unanimity in 
the views of the Church or ministry, as the guides of 
public sentiment in this branch of public morals. In 
vain may it be urged as contrary to the law of nature 
and the dictates of conscience, as determined by that 
rule, while there is a lurking sentiment abroad that a 
higher authority has authorized it. And equally in- 
effectual will that course be, which denies in toto that 
the instructions of the Scriptures have any reference to 
a state of slavery. The contrary doctrine is too out- 
standingly obvious on the plain face of the sacred text, 
for men of reflection and discernment to be gulled 
into that opinion, by all the ignorant and vehement 
denunciation that may be brought to bear upon the 
question ; so that it appears to us that an entire 
change, as to the manner in which this investigation 
is conducted, is imperiously demanded, as preparatory 
to intelligent and well-concerted political action. 

Let the subject, in the exercise of calm and dispas- 
sionate reason, with due deference to the weakness of 
the present state, be thoroughly examined in the light 
of the Holy Scriptures, in its connexion with the princi- 
ples and spirit of Christianity, and the government of 
God. And surely if the Bible teaches anything very 



AN ESSAY ON SLAVERY. 209 

clear and distinct on this subject, we may arrive at 
some unanimity of sentiment, to serve as a common 
ground on which to concentrate public opinion. 

We repeat, till this be done, we may not rationally 
expect an intelligent public sentiment to give clearly 
the rule of public duty, and a correct public con- 
science to carry out that rule, any more than we can 
rationally expect an effect, either in morals or in phy- 
sics, without an adequate cause* 

When this shall have been accomplished, or when 
the subject shall have been disabused from the contra- 
diction, darkness, and confusion, which have, and still 
mark the history of its investigation, and is placed in 
a clear, distinct, and unsophisticated light before the 
people, it will commend itself to their intelligence w T ith 
all the power of truth ; a correct public conscience 
will be created, and the way scripturally and rational- 
ly prepared for such action as the exigencies of the 
case shall demand. 

For it is not to be concealed, if we would meet the 
question candidly and fairly, that after all this shall 
have been accomplished, there still remain difficulties 
of a serious nature to be examined and overcome. 
We would not be thought, nor do we fear that the in- 
telligent will regard us as unnecessarily multiplying 
difficulties, by the enumeration of those which, in truth 
and soberness, belong to the question. And we should 
not, and will not, be deterred from the expression of 
our honest convictions of truth and duty, by the 
clamours of ignorance, recklessness, and fanaticism. 

That it is the duty of our national and State Govern- 
ments to do all in their power to repair their own 
wrongs to injured Africa, has already been stated as 
the doctrine of these pages ; but how far they are 



210 AN ESSAY ON SLAVERY. 

bound, on the principles of ethical, political, or moral 
justice, to repair the wrongs of a previously existing 
and distinct government, which is a principle involv- 
ed in this question, we are not competent to decide ; 
and will therefore content ourselves with throwing out 
the suggestion, that, if it has not been already done, 
some competent pen may undertake it, and bless the 
world with its thorough examination. 

This, as above intimated, is the shape of this ques- 
tion, as connected with the civil and social regulations 
of this country. The government of Great Britain, 
we believe, when this country was known as the 
British Colonies of North America, first introduced or 
suffered its introduction here ; which fact, as we think, 
is to be received in mitigation of our demerit, or dere- 
liction of duty. True, after our independence was de- 
clared, and our national existence acknowledged, we 
have followed in this matter the example set us by the 
former government; and by so doing have set the 
seal of our approval to its wrongs. But so true is it 
of all wrong, and " that evil communications corrupt 
good manners," that but for that example it might 
never have been introduced into this country. For it 
is fairly to be presumed, from the prevailing sense of 
liberty and equal rights that seems to have been preva- 
lent at the time of the organization of this government, 
that had it not been previously introduced among us 
as an element of the civil and social state, it could not 
have been introduced. It appears to us that it is only 
necessary for us to be conversant with the general 
sentiment of the times, and particularly the sentiments 
on this subject of many of the master and leading 
spirits of the day, to be fairly conducted to this con- 
clusion. For it is a matter of public record, and out- 



AN ESSAY ON SLAVERY. 211 

standing notoriety, that it well-nigh operated to defeat 
the glowing enthusiasm of our patriotic forefathers in 
the organization of this federal republic. And we 
think, after a somewhat careful and candid examina- 
tion of the subject, it was only consented to, at least, 
in some of its phases, lest a contrary course might, 
directly or indirectly, endanger the great experiment 
of human liberty, or free government, then about to be 
made. And if, as we think, this was felt to be the al- 
ternative, how far, in view of the " weakness of the 
flesh," the circumstances justify the conclusion, we 
cannot take it upon us to say ; but on the supposition 
that, with all the facts before them, it was felt to be the 
alternative, that it was entitled to some weight, no 
sane mind will deny. For doubtless, when we look at 
the question in all its bearings, it will be admitted that 
it was better for the experiment to be made, with this 
exception to the rule, than not to have been made 
at. all. 

As it appears to us, there is another difficulty of 
considerable moment connected with this subject, and 
which, with the light we now have, we dare not over- 
look in its examination ; which is, that by public law, 
slaves being known as goods and chattels, and, as such, 
liable for the debts of their owners or masters, and on 
the faith of such public law, the owners of such slaves 
have doubtless obtained credits to a large amount 
which they could not have obtained, only for the se- 
curity guaranteed in this species of property ; that the 
government should, and if they would do right must, 
in their emancipation provide for such emergency. It 
may, and doubtless will be objected, that the owners 
have not, and cannot by the Jaws of nature have, any 
right of property in them. This has already been ad- 



212 AN ESSAY ON SLAVERY. 

mitted, as will be remembered by the careful reader ; 
but according to public law they have a right of pro- 
perty, and on the faith of this law, by common usage 
and consent, they, as an article of property, have been 
taken into the account as securities for the liabilities 
contracted. We frankly admit that the case is a de- 
plorable one ; but it exists as the fault of the law ; 
and the governments cannot, without the most heart- 
less mockery of public justice, back out from their re- 
sponsibilities in this matter. 

That it is our duty, partly on the grounds of public 
justice, and partly on the principles of moral goodness, 
to meet these emergencies, and others that may possi- 
bly exist which have escaped our attention, will not, 
and, as we think, cannot be denied. For the time is 
coming, and we trust is not far distant, when our duty 
in a public or civil point of view in this particular, as 
well as in our social and individual capacities, must 
be looked at in the light and principles of Christianity. 
Their practical utility on this, as well as on all 
other subjects, will, by the force of its own in- 
trinsic excellence and power, commend itself to 
public notice, and wrest from the nation the homage 
due to truth. Such long has been, and such especially, 
as we think, in a partial degree, under its powerful 
workings at the present time, to be the tone of public 
sentiment ; that a great solicitude is felt as to what is 
the best course to overcome it, and what is the best 
disposition that can be made of it, to make it a boon 
to all concerned ; which brings us to offer some 
thoughts on this aspect of the question. 

Our views on this subject, with some little qualifica- 
tions and exceptions, cannot be better, if so well ex- 
pressed, as we find them in the language of the late 



AN ESSAY ON SLAVERY. 213 

Richard Watson : " As to the existence of slavery in 
Christian States, every government, as soon as it pro- 
fesses to be Christian, binds itself to be regulated by 
the New Testament ; and though a part of its subjects 
should at that time be in a state of servitude, and their 
sudden emancipation might be obviously an injury 
to society at large, it is bound to show that its tendency 
is as inimical to slavery, as the Christianity which it 
professes. All the injustice and oppression against 
which it can guard that condition, and all the miti- 
gating regulations it can adopt, are obligatory upon 
it ; and since also every Christian slave is enjoined 
by apostolic authority to choose freedom, when it is 
possible to attain it, as being a better state, and more 
befitting a Christian man, so is every master bound, by 
the principle of loving his neighbour, and especially 
his ' brother in Christ,' as himself, to promote his 
passing to that better and more Christian state. To 
the instruction of such slaves in religion, would every 
such Christian government also be bound, and still 
further to adopt such measures for the final extinction 
of slavery ; the rule of its proceeding in this case being 
the accomplishment of its object as soon as is com- 
patible with the real welfare of the enslaved portions 
of the subjects themselves, and not the consideration 
of the losses which might be sustained by their pro- 
prietors, which, however, ought to be compensated by 
other means, as far as they are just and equitably 
estimated. 

" If this be the mode of proceeding, clearly pointed 
out by Christianity, to a state on its first becoming 
Christian, when previously, for ages, the practice of 
slavery had grown up with it, how much more forci- 
bly does it impose its obligations upon nations involved 



214 AN ESSAY ON SLAVERY. 

in the guilt of modern African slavery ! They pro- 
fessed Christianity when they commenced the prac- 
tice. They entered upon a traffic which, ab initio, 
was, upon their own principles, unjust and cruel. 
They had no rights of war to plead against the natu- 
ral rights of the first captives, who were in fact stolen, 
or purchased from stealers, knowing them to be so. 
The governments themselves never acquired any 
right in the parents ; they have none in their descend- 
ants, and can acquire none ; as the thief who steals 
cattle cannot, should he feed and defend them, ac- 
quire any right of property either in them or the stock 
they may produce, although he should be at the charge 
of rearing them. These governments, not having a 
right of property in their colonial slaves, could not 
transfer any right of property in them to their present 
masters, for it could not give what 'it never had, nor, 
by its connivance at the robberies and purchases of 
stolen human beings, alter the essential injustice of the 
transaction. All such governments are, therefore, 
clearly bound, as they fear God and dread his dis- 
pleasure, to restore all their slaves to the condition of 
freedom. Restoration to their friends and country is 
now out of the question ; they are bound to protect 
them where they are, and have the right to exact 
their obedience to good laws in return ; but property 
in them they cannot obtain, — their natural right to 
liberty is untouched and inviolable. The manner in 
which this right is to be restored, we grant, is in the 
power of such governments to determine, provided 
that proceeding be regulated by the principles above 
laid down : — First, that the emancipation be sincerely 
determined upon at some time future ; secondly, that 
it be not delayed beyond the period which the general 



AN ESSAY ON SLAVERY. 215 

interest of the slaves themselves prescribes, and which 
is to be judged of benevolently, and without any bias 
of judgment, giving the advantage of every doubt to 
the injured party. Thirdly, that all possible means 
be adopted to render freedom a boon to them. It is 
only under such circumstances that the continuance 
of slavery among us can cease to be a national sin, 
calling down, as it has done, and must do, until a pro- 
cess of emancipation be honestly commenced — the 
just displeasure of God. What compensation may be 
justly claimed from the governments, that is, the pub- 
lic of those countries who have entangled themselves 
in this species of unjust dealing, by those who have 
purchased men and women whom no one had a right 
to sell, and no one had a right to buy, is a perfectly 
distinct question, and ought not to turn repentance 
and justice out of their course, or delay their opera- 
tions for a moment. Perhaps such is the unfruitful 
nature of all wrong, that it may be found, that as free 
labourers, the slaves would be of equal or more value 
to those who employ them than at present. If other- 
wise, as in some degree 'all have sinned,' the real 
loss ought to be borne by all, when that loss is fairly 
and impartially ascertained ; but of which loss, the 
slave interest, if we may so call it, ought in justice to 
bear more than an equal share, as having had the 
greatest gain." — Theol. Inst., vol. iii, p. 273. 

These paragraphs, according to a note appended 
by the American editors, which is doubtless true, 
were obviously written with a view to states in which 
Christianity, as a system, is formally established by 
law. That does not, however, materially alter the 
question in their application to us. For if religion 
with us is not, and, as we think, ought not to be esta- 



216 AN ESSAY ON SLAVERY. 

blished by law, we are, nevertheless, as a people, pro- 
fessedly Christian. It being the popular, and, with 
very limited exceptions, the only religion known 
among us. And as we, the people, in the form of 
government, are established the sovereigns in this 
country, the principles and arguments contained in 
the above quotation apply to us in all their force, 
with the exceptions we take to the following sen- 
tence : " Restoration to their friends and country is 
now out of the question." Restoration to their 
friends may have been out of the question ; but the 
correctness of its being out of the question to re- 
store them to their country, may be honestly doubted. 
True, the immense amount of the public debt of the 
British Government would have been an embar- 
rassing question in its connexion with such an at- 
tempt. But if, as a government, they had had in 
this matter as much regard to public justice as 
they had for vain, ostentatious, and ambitious pa- 
rade and show, by which to keep up the dignity and 
glory of the court of England, as evinced in the as- 
tounding dimensions of her civil list, this item, 
paired down to what is befitting, in view of this and 
other matters of public justice, would have gone far 
in the lapse of time in accomplishing their return to 
their own country. 

Happily for us in this country, we are, by law, to a 
very great extent, free from the enormous burdens of 
their civil list ; and by an economical administration 
of the government, may soon be free from any public 
debt. And with the inexhaustible resources of our 
country, especially in view of our late acquisitions, 
and which could not be more worthily appropriated, 
we might address ourselves to this work with every 



AN ESSAY ON SLAVERY. 217 

prospect, in the lapse of time, of complete success. 
And how nobly and godlike would it look, for a nation 
actuated by a high sense of public justice and moral 
goodness, thus magnanimously to repair its own, and 
the wrongs of others. 

And this, after all we have read and heard to the 
contrary, when we look at the subject in all its bear- 
ings, as well as in the light of God's moral and provi- 
dential government of the world, seems to us to be 
the one indicated by Providence, and the best disposi- 
tion that can be made of it. 

The prejudice of colour in itself, not to say that it 
possibly may be designed as a providential barrier, is 
so deeply rooted, that the probability is strong against 
their ever attaining fully to the rights of citizenship in 
this country, while the history of nations furnishes 
evidence that two distinct and separate nations or 
races cannot co-exist on the same soil, — the stronger 
preying upon the weaker, and the weaker thereby 
tending to decay. And it is not rational to suppose 
that amalgamation will ever overcome the evil. 
Therefore, having full confidence in the practicability 
of the measure, we believe colonization to be the best ; 
and, as above stated, the one indicated by Providence. 
And if it is, as we have assumed, and frequently stated 
it to be, the duty of our General and State Govern- 
ments, on principles of public justice and moral good- 
ness, to make the earliest practical provision for the 
emancipation of our coloured population — having 
proper reference to their interest in so doing, it cannot 
be their duty to make provision for its further exten- 
sion and perpetuation. This would be to confound 
all distinctions with regard to the rule of duty, and in- 
volve the State and national councils in the most posi* 
10 



218 AN ESSAY ON SLAVERY. 

tive contradiction ; so much so, that the most unlet- 
tered citizen of this great republic could clearly see 
their incongruity. 

The question, then, resolves itself either into the 
rightfulness of slavery, or the expediency of its longer 
continuance, and its further extension, as necessary 
in view of such continuance. 

The doctrine of its rightfulness has already been 
sufficiently refuted ; for, as we have seen, both the 
law of nature and the law of revelation lift up their 
united voice in its condemnation. And we need not 
insult the reader's understanding by any further effort 
to disprove the rightfulness of its claims. 

We have already stated that, in a political point of 
view, the earliest practicable attention in their eman- 
cipation and removal, having reference to the good 
of the enslaved, is the measure of our obligation to 
them. On this principle would it not be safe in five, 
or at furthest ten, years — or sooner, if practicable — 
for our national and State governments to commence 
operations in this glorious and God-like movement. 
Hopefully, not to say certainly, in that time, or even 
before that time, matters and things, in reference to 
this question, could be got in that state of matured 
preparation which is necessary to, and should charac- 
terize, the incipient measures in this movement. 

If so, the next question which arises in this con- 
nexion is, whether there is, in those States where the 
relation now exists by municipal law, sufficient room 
for their comfortable accommodation, for the period of 
time above stated. To propose this question is to 
answer it ; it being obviously true that there is abun- 
dance of room for them, even for a much longer 
period of time. For, in addition to the room there is 



AN ESSAY ON SLAVERY. 219 

in the old, and a number of the comparatively new 
slaveholding States, Texas itself furnishes a sufficient 
space for the increase of our coloured population for 
half a century to come. 

And furthermore, the advocates for the extension 
of slavery have never felt this to be a difficulty, and 
therefore have never set up the plea of necessity for 
more room ; but, in our federal relations, have claimed 
it as a matter of right, guaranteed to them by the 
constitution of the general government. Now, accord- 
ing to these facts, the doctrine of expediency is not 
tenable on this ground. 

And we suppose it will not be pretended that it is 
necessary, in view of the supposed advantages that a 
new settlement, in a new country, will furnish, for 
their physical, mental, and moral culture, preparatory 
to their emancipation. This^ as it seems to us, would 
be advancing backwards. 

So far as national policy is concerned, it would 
doubtless be most desirable to have harmonious na- 
tional action in the settlement of this question. And 
it is to be hoped that the South will yet see and re- 
tract their error in insisting on its further extension. 
If they should not, what in this exigency is the duty 
of the'North ? 

If, as we have seen, slavery is in derogation of the 
law of nature, and also of the spirit and principles of 
Christianity, and only tolerated in the Divine adminis- 
tration for the time being, in view of the " weakness 
of the flesh," till the practical benefits of the gospel 
should, in their development, prepare the way and 
point out the path of duty, ought they longer to co- 
operate with the South, by lending their sanction to 
the extension and indefinite perpetuation of this 



220 AN ESSAY ON SLAVERY. 

wrong — this curse of humanity, and reproach of this 
nation ? We repeat, can they do so, without incur- 
ring, at the bar of a world's opinion, the verdict of a 
world's condemnation ? And, what is immeasurably 
worse, can they do so without falling under the dis- 
pleasure, and bringing down upon this guilty nation 
the fearful judgments, of the almighty Ruler of the 
universe, who assures us that he hates oppression, 
and will in the end, in behalf of the oppressed, terri- 
bly vindicate right? 



SECTION V. 

A CALM ADDRESS TO THE SOUTH. 

When from afar-off ages or generations the history 
of a people, in all the force of their educational asso- 
ciations and biases, is written in deep and palpable 
wrongs, on the known laws of mind they have claims 
on our sympathy, and we cannot act rationally in 
withholding it from them. If, in connexion with this, 
these wrongs, from the commencement of their politi- 
cal history, have been authorized by public law, as a 
part and parcel of the civil and social state, their 
claims on our sympathy are strengthened. Added to 
this, that what is regarded as their sacred writings 
have many tolerant allusions to, and directions for, 
the management of those wrongs as elements of civil, 
social, and religious society, — those claims are in- 
creased by all the force of the over-awing and down- 
bearing tendency of so high authority ; which, with 
beings constituted as we are, in whom the religious 
principle is one of the strongest of our nature, must 
necessarily be great, and cannot fail to make a deep 



A\ ESSAY ON SLAVER V. 221 

and lasting impression, one to which the mind cleaves 
with great tenacity ; — watching with feelings of pro- 
found jealousy every attempted innovation on estab- 
lished and long-cherished opinions and usages, and 
only surrendering them to the most clear, conclusive, 
and obvious reasons of right and fitness. They must 
be clear, in opposition to cloudy or murky ; conclu- 
sive, in opposition to '"doubtful disputations;" ob- 
viously out-standing, so as to commend themselves to 
our intelligence as being free from hypothetical con- 
jectures, rhetorical flourishes, and every species of 
illusory reasoning, by which to impose upon the un- 
derstanding by false appearances, however plausibly 
presented. If there is a lurking sentiment within, that 
the arts of sophistry have been employed, and the 
case not both fairly and fully met, the mind, instead 
of being staggered from its former position, cleaves 
with renewed confidence and satisfaction to the sta- 
bility of its old and cherished opinions. 

Now with these known facts of the laws of mind 
before us, how would we, supposing they were hea- 
then, approach a people situated as above described ? 
In the language of coarse, vulgar, inflammatory, 
wholesale denunciation ; consigning them to immea- 
surable infamy in the present life, and to the miseries 
of an endless hell in the life to come ? What law of 
mind, or principle of human nature, warrants even the 
shadow of a conclusion that we shall make a favour- 
able impression, or bring about a reformation by such 
a course ? We must confess that we have wholly 
misinterpreted human nature, in its mental, moral, 
and social tendencies, if such a course, instead of be- 
ing productive of favourable results, will not tend to 
harden and confirm them in those wrongs, and thus 



222 AN ESSAY ON SLAVERY. 

render more difficult, if not totally defeat, for the time 
being, the meliorating object contemplated. 

If this reasoning holds good in its application to 
heathen nations, what reason have we to depart from 
it in its application to Christian nations ? Are the 
laws of mind, and the principles of human nature, so 
changed by the accidental or providential circum- 
stances of our existence, as to render effectual in the 
latter case that course which proved an entire failure 
in the former ? By what process of reasoning can 
we arrive at such a conclusion ? There is none of 
which we can form the most distant conception. 
And yet, as it appears to us, in the manner we ap- 
proach the South on the subject of slavery, this whole 
question is begged — taken for granted. The cases 
are to all intents and purposes analogous ; the South 
being similarly situated in reference to slavery, as the 
heathen nation in the wrongs above supposed. True, 
there have been repeated and successful efforts to prove 
slavery a great wrong ; the laws of nature have been 
summoned to the bar of public opinion, and have ut- 
tered, in unmistakable testimony, their verdict of con- 
demnation ; but a remark before made may be here 
repeated, that weak and ineffectual is its testimony, 
while there is a lurking sentiment within, that a higher 
authority has authorized it. Mankind do not go to 
the laws of nature, but to the Bible, to learn the rules 
of moral duty ; and so long as from that source they 
can derive any support for the principle or practice 
of slavery, the laws of nature will, as a general mat- 
ter, be appealed to, and lift up their voice in vain on 
this question. But the Bible has also been appealed to. 
Admitted. But after what manner? Alas! here, 
where all should be clear, conclusive, and out-standing, 



AN ESSAY ON SLAVERY. 223 

there has been the greatest darkness, doubt, and con- 
fusion. 

Some have taken and laid down general principles 
from the Bible, and drawn conclusions from those 
principles antagonistic to slavery ; and gravely tell 
us, whatever might have been the state of this ques- 
tion in the earlier and darker ages of the Church and 
the world, that now the relation is utterly incompati- 
ble with Christianity ; forgetting or overlooking, in 
the mean while, the great cardinal doctrine of Divine 
revelation, that the Scriptures were not given for one 
race, or for one time, but for all races, and for all 
time. 

Others, starting from these general principles, un- 
heedingly ride over the whole class of Scriptures 
which, by tolerant allusion, and specific law, recognize 
the relation, and give directions for its management, 
as an element of civil, social, and religious society, 

Others, again, attempt, but in a manner so weak and 
unsatisfactory, to criticise and explain away those pas- 
sages that bear directly on the relation, that the 
veriest blockhead of a school-boy, twelve or fifteen 
years of age, who can comprehend the ideas of which 
language is the sign, can detect their fallacy. 

Others, finding it impossible to give any rational 
explication of those passages, only in their application 
to a state of slavery ; and being unable to reconcile 
the tolerant recognition of the relation with their 
views of the character and government of God, re- 
nounce the Bible as a Divine revelation, and launch 
out into the wide and open fields of infidelity and 
skepticism. 

While others, with better accredited reputation for 
general learning and intelligence, and equal claims to 



224 AN ESSAY UN SLAVERY. 

common honesty, common sense, and consistent piety 
with the best of them, regard those Scriptures as bear- 
ing upon the relation, and the relation as compatible 
with a creditable profession of religion, on the part 
of both master and servant. 

So that amidst these conflicting views, asserted 
with equal zeal and confidence, an Egyptian darkness 
enshrouds the question, doubt is induced, and, on the 
principles above laid down, the mind which has been 
trained by the whole force of its education, from in- 
fancy to manhood, to certain modes of thinking on 
this subject, settles down in the conclusion, that after 
all the elemental strife that has sounded in its ears, 
and after all the war of doubtful disputation to which 
it has given attention, it still is in the right, and there- 
fore proceeds forward in the beaten track of ages. 

Now it does appear to us that this is the exact, the 
true state of this question— the necessary result of 
the unadvised or the ill-advised manner in which the 
investigation of this subject has been conducted. 
Hence the bold and out-standing position of certain 
eminent Southern men, in contending for slavery as 
a Bible institution, challenging controversy on its 
rightfulness, &c. We repeat, while the question re- 
tains this shape, and nothing more clear and definite, 
with regard to its true position in the Divine adminis- 
tration, is elicited, this whole matter of vehement, re- 
proachful, and unmeasured denunciation is useless, 
and worse than useless : it is both irrational and un- 
christian. It might be employed with a faint sha- 
dow of plausibility among hog-drovers, in driving 
their stock to market ; but in no sense of the word 
whatever is it admissible among rational, intelligent, 
morally free, and accountable men. 



AN EriSAY ON SLAVERY. 225 

We are aware that in these remarks we shall call 
down upon ourselves like denunciations from certain 
ignorant praters, or "filthy dreamers/' who know bet- 
ter how to use their pens and tongues in coarse, vul- 
gar, and slanderous reproach, than they do about the 
principles and spirit of Christianity ; but, supported 
by a deep, inward, conscious desire of promoting only 
the truth, it is a light thing with us " to be judged" 
and reviled " of men," and especially by such men. 

We have already been interrogated as to the lati- 
tude' for which the book was written, — a question 
that jaundiced prejudice, impertinent or well-meant 
ignorance, might ask ; but one that no intelligent and 
upright mind, actuated by the principles and spirit of 
Christianity, could ask. It could not dabble in such 
dirty water, or swim in such a muddy stream, for the 
plain and obvious reason, that pure Christianity im- 
pugns no man's motives, and particularly in an act 
so public and solemn as that of writing and publish- 
ing a book on any great moral question. Therefore 
they excite our pity, rather than our contempt. 

We repeat : That before we can rationally expect 
to make any favourable impression, or gain a candid 
and impartial hearing in the court of the Southern 
understanding, we must change our whole mode of 
attack, — " turning our swords into plough-shares, and 
our spears into pruning-hooks ;" indicating thereby 
the double purpose of yielding our hostile ground, and 
in a peaceful, quiet, patient, but persevering way, dig- 
ging deep into the soil of revealed truth, till we fathom 
the depths of the Divine administration, and ascer- 
tain, if possible, and as far as possible, the true posi^ 
tion of this feature of its policy. 

This, to some extent, has been the design of the 
10* 



226 AN ESSAY ON SLAVERY. 

present effort ; in which we have endeavoured to 
trace its connexion with the moral and providential 
government of God ; and which we may here recapi- 
tulate, for the twofold purpose of placing the question 
in as clear and distinct point of light as may be, and 
as affording rational ground of appeal to all con- 
cerned, with regard to duty in the premises. 

First. That the constitution of human nature is 
such, that civil government is not only indicated as 
being necessary, but is revealed as being the will of 
God, and is essential to the existence of the race. 

Second. That in view of its lying so deep at the 
foundation of our existence, the Church, which can 
only exist, and is only necessary, in the continued ex- 
istence of the race, is, particularly under the Gospel 
dispensation, subordinate in her position, and subject 
to the laws of the State in every matter where those 
laws do not directly conflict with the law of God — as 
in the case of Daniel, &c. 

Third. That in the moral and providential govern- 
ment of God, the race is continued in existence in a 
fallen, disordered, and mixed condition. 

Fourth. That if it was just in God to continue the 
race in existence in their fallen, disordered, and mixed 
condition, the very same justice required that a be- 
nevolent regard be had to the circumstances under 
which we exist. 

Fifth. That this benevolent regard is shown in the 
slavery relation, in its tolerant recognition for the 
time being ; because, first, it could be turned to the 
spiritual advantage of those in the relation, under 
the patriarchal and Jewish dispensations ; and, se- 
cond, that under the Gospel dispensation, from the 
known hostility of the parties, a law forbidding it by 



AS ESSAY ON SLAVERY, 227 

direct positive precept would, in the agitations of uni- 
versal war and bloodshed that would have followed 
its announcement and enforcement, have been a 
greater calamity to the race than its temporary tolera- 
tion. And especially in view of the vigilance of Pro- 
vidence in turning it to good account, as a lesson of 
instruction to all created intelligences, on the pain- 
fully unnatural and deeply evil character of sin ; as 
well as a measure of providential government that has 
already been-— spiritually and otherwise — and yet may 
be much more so, of vast importance to Africa itself. 

Sixth. That its tolerant recognition is only in view 
of the " weakness of the flesh," or present disordered 
state of the world. 

Seventh. That this tolerant recognition of the rela- 
tion, as a temporary regulation, is guarded by restric- 
tions and regulations which are promotive of the best 
interests of all who are providentially found in that 
relation, both for time and eternity. 

Eighth. That it is essential wickedness to attempt 
by force or fraud to reduce a free man to a state of 
bondage. 

Ninth. That as men, or Christians, we are justified 
in continuing in the relation only so long as we are 
unavoidably ignorant of its true position, and the rea- 
sons of its toleration in the government of God, or 
connected with it by the operation of laws or circum- 
stances which we did not create, and cannot control, 
and which laws or circumstances render emancipa- 
tion a doubtful good. 

Tenth. That it is our duty, both as citizens and 
Christians, to seek by all constitutional, orderly, and 
peaceful measures, to remove all those legal and moral 
barriers which prevent their emancipation. 



228 AN ESSAY UN SLAVERY. 

This, so far as they now occur to us, is a brief 
analysis of the important principles elaborated in this 
investigation, and which, as we think, show the very 
complex and delicate nature of the relation ; — the 
reasons for, and the extent to which it is tolerated ; — 
with the circumstances under which we are not and 
are justifiable in continuing in the relation, as well as 
our solemn duty, whether as citizens or Christians, to 
seek, in a proper way, its removal. And the whole 
question, as it appears to us, is disabused from its 
darkness, doubt, and confusion, and the path of duty 
plain before us. 

And how, with these facts before them, and other 
equally reliable and outstanding facts connected with 
this question, (to which attention has been called,) a 
body of grave, learned, and magnanimous divines 
could, in grave deliberation, solemnly determine to 
sever the bonds of visible, fraternal, and Christian 
unity of a large and prosperous Church, for the sake 
of sustaining a bishop, who, contrary at least to im- 
plied faith, had connected himself with this evil, is to 
us as inexplicable as the tides, on any other principle 
than on their part a total misconception and misap- 
prehension of the facts here stated, and which are le- 
gitimate deductions from revelation, reason, and the 
debates of the General Conference, before alluded to. 
The principles of Christian charity are such, that if it 
even was in our heart to do so — which we utterly 
disclaim — we dare not charge them with known de- 
reliction of principle in the course they have pursued 
in this matter. It is capable of other, and more worthy 
and rational explanations. Facts warrant us in a 
different interpretation of their course. Many of them 
claim that it is a Bible institution, an appointment of 



AN EddAY ON SLAVERY. _ 229 

God. How generally this sentiment prevails, we have 
not the means of definite knowledge ; but it is rational 
to conclude, that the fogs and mists under which they 
have been accustomed to view this question, have had 
much to do in misleading them. 

Again : public sentiment in the South, by these 
misleading causes, lay in this direction ; and how far 
they may have felt themselves bound to regard that 
public sentiment, doubtless came in for a full share of 
their sober regard. 

And yet again, as they claim their professedly con- 
ventional rights, as an integral portion of the Church 
this may have, and doubtless, from the debates of the 
General Conference, had, a great deal to do with the 
course adopted. We repeat, on the supposition that 
they have had no such clearly defined and settled 
views as we think are here presented, and as we be- 
lieve are presented in the Scriptures, but have taken 
the views above intimated ; these form rational and 
consistent grounds for explaining what we believe to 
be, and will here call, their erratic course, without un- 
generously and unchristianly impugning their motives ; 
a principle that stands at an immeasurable distance 
from that charity which " rejoices not in iniquity, but 
rejoices in the truth, beareth all things, believeth all 
things, hopeth all things." 

What course they will subsequently pursue, when 
clearer light and better defined views shall mark the 
boundaries, and fix the distinct limits of this question, 
the future must determine. But that they can cling 
to it in the sense of Divine right, Divine appointment, 
or an institution of God, seems to us to be utterly out 
of the question. For if the views we have presented 
in these pages be Scriptural, and the contrary we 



230 AN ESSAY ON SLAVERY. 

think no man can prove, on their high, holy, and un- 
erring authority, there is not even the shadow of evi- 
dence to sustain such claims. The very strongest 
Scriptural view that can be taken of it is, that through 
the Divine forbearance it is temporarily tolerated ; 
not because it is right in the sense of eternal recti- 
tude, or the laws of nature, but in view of the igno- 
rance, weakness, and disordered state of the world, 
which it is their business, as the ministers of a reli- 
gion of essential moral goodness, to labour to correct 
— a moral goodness so essentially disinterested and 
self-sacrificing, that instead of putting its feet on the 
neck of the poor, oppressed, and down-trodden ones, 
would, like an angel of mercy, fly to their rescue, and 
say, in the language of Him who is their pattern and 
head, " The Spirit of the Lord is upon me, because he 
hath anointed me to preach the gospel to the poor, 
he hath sent me to heal the broken-hearted, to preach 
deliverance to the captives, and recovering of sight to 
the blind ; to set at liberty them that are bruised, to 
preach the acceptable year of the Lord." The poor, 
the outcast, the oppressed, the bound, and crushed, — 
in a word, the neglected masses of society — were those 
with whom the blessed Jesus sympathized and la- 
boured, for whom he lived, and for whom he died. 
Under the quickening power of a moral goodness, 
which, at the sight of their deep woes and deeper 
wrongs, stirred the fires of divinity within him, He 
came from heaven to earth to lift them up to their 
proper elevation here, and eternal glory hereafter. 
And can his representatives, his ambassadors, charged 
with all the interests of his great mission, not only to 
the fallen, but to the most deeply fallen, unfortunate, 
helpless, and distressed, so far forget their true posi- 



AN ESSAY ON SLAVERY. 231 

tion, as to sustain a bishop who has given the whole 
weight of his spiritual and official character to sustain 
and perpetuate that state of things which the great 
Master came to subvert, uproot, and bear down, until 
man's true dignity and common brotherhood should, 
throughout his entire history, be practically asserted 
and realized ? Or having, in the unexpected hour of 
hurried excitement, thus touched the ark of God with 
an unsteady hand, will they, in their more cool de- 
liberation, when sober second thoughts hold empire, 
through pride of opinion, or any other unworthy mo- 
tive, continue in a wrong position ? Would it be 
magnanimous ? Would it be Christian or Christ-like 
to do so ? But you reply, We misinterpret your posi- 
tion, and disclaim any such intention on the part of 
yourselves or your bishop. We rejoin, What is the 
sound that has, from the South, gone forth to the 
world on this question ? Is it not that slavery is of 
Divine authority, and therefore right ? — right for 
every minister and bishop to have slaves — that it is es- 
sential to the usefulness of a minister in the South to 
be a slaveholder ? With many other similar expres- 
sions, which all conspire to fix it as the opinion of 
the Southern ministry, that it is an essential and per- 
manent element of civil, social, and religious society ; 
and all this without one solitary breathing whisper 
that we have ever heard or seen of its temporary 
character, and only in the Divine forbearance tolera- 
ted in that sense, in view of the "weakness of the 
flesh," or for want of a sufficient amount of moral 
goodness in principle and practice by which to over- 
throw it ; or, in other words, because the balance 
of power on this question was on the wrong side — 
the side of sin, the side of the devil ; and that in that 



232 AN ESSAY ON SLAVERY. 

early, dark, heathenish age of the world, to have ar- 
rayed those powers in conflict, by a direct positive 
law forbidding slavery, would have been a greater 
calamity to mankind than its temporary toleration. 
We repeat, that under the gospel dispensation this is 
the most palpable reason that can be assigned for its 
toleration. And when we hear without a dissenting 
whisper a sound like the seven last thunders, coming 
up from the whole South, that it is a Bible institution, 
and as such to take permanent rank among the posi- 
tive duties of society, are we to be told that we mis- 
interpret them when we say that in their action in 
this matter the whole weight of their influence is on 
the wrong side — the side of sin — the side of the 
devil, — perfectly antagonistic to what it should and 
must be, if they would increase that balance of power, 
or moral goodness, which, on this subject, is to give 
the preponderance on the side of right, of truth, of 
humanity, and of Christ ? Impossible ! It is too un- 
mistakably true in its practical consequences to admit 
of one moment's doubt. Whatever may be the amount 
of their disclaimers, mankind will read in this action, 
and their position consequent upon that action, a 
broad sanction to the principle and practice of sla- 
very. 

That in their action they designed a contravention 
of the principles of moral goodness, or to be on the 
wrong side of the balance of power, is another and 
distinct question. As already stated, we do not, we 
dare not, impugn their motives. Facts, out and long- 
standing facts, viz. : the as yet unmet challenge 
given by the South to four of our most learned 
doctors of the North, to discuss the sinfulness of sla- 
very, compels us to believe that they honestly regard 



AN ESSAY CK\ SLAVERY. 233 

themselves in the right. But we think, and must con- 
tend, that by the weight of all the facts, principles, and 
arguments elaborated in this investigation, we are 
borne out in the conclusion, that in their zeal to do 
right they have done wrong, which it is their im- 
perious duty, on being convinced thereof, without let 
or hindrance, to retract, by correcting their position be- 
fore the world. 

. Shall we attempt further arguments with our breth- 
ren of the Church South ? And can we do so, avoids 
ing the beaten track which, on this subject, has filled 
their ears, from the earliest agitation of this question ? 
These are already before them, and need not be here 
repeated further than to say, that however irrational 
and unchristian we may, and do, regard the manner, 
yet the matter of many of those arguments, appeals, 
&c, embody correct principles ; principles that ought 
not, could not, and would not, have been disregarded, 
had they been presented in a proper manner. And 
the South, on this subject, should, even at these un- 
seemly, and, as to manner, unbefitting calls, awake 
from the slumber of ages, moved thereto by the follow- 
ing known laws of human nature : 

First. That such is our mental and moral constitu- 
tion, that we cannot adopt any principle, or engage in 
any practice, true or false, right or wrong, and con- 
tinue therein any considerable length of time, without 
finding a tendency, both mentally and morally, to be- 
come satisfied with, or easy in our position. In the 
outset we may have our most serious doubts, possibly 
our clear convictions, of both the incorrect and injuri- 
ous character of such principle, or rule of action, and 
fall painfully under the displeasure of conscience in 
embracing the one, or acting upon the other ; yet in 



234 AN ESSAY ON SLAVERY. 

adopting the theory, or acting upon the rule for a time, 
matters become most seriously changed. Conscience, 
conviction, and doubt, are all gone ; and soon the 
mind, thus agitated at the threshold of this new era 
in our history, rights over to the at first doubted, con- 
victed, and conscience-smitten position ; and as a 
general matter, feels as dead to any other sensation 
than that of ease and complacency, as if it was con- 
scious of the most essential rectitude. This ease and 
complacency may be attributed to the silence impos- 
ed upon our mental and moral powers, by the act of 
receiving and entertaining principles and practices at 
variance with their dictates, rather than to their ap- 
proval of such theory or practice. Granted. But 
does not the existence of the conceded fact prove the 
truth of our proposition, that such is the tendency of 
mind ? And it matters not, so far as the practical 
consequences are concerned, whether the state of mind 
induced by the reception and practice of error con- 
sists in simple inaction, or a real and essential perver- 
sion of its tendency to wrong. The end is reached, 
and all the fearful consequences involved in that end. 
But we are inclined to the opinion, that facts war- 
rant the conclusion, and we think the Scriptures sus- 
tain the doctrine, that such is our mental and moral 
constitution, that the embrace and practice of error 
produces in us a real and proportionate tendency to 
the side of wrong ; and which grows with our growth, 
and strengthens with our strength, until the character 
is finished for good or ill, as the case may be ; for the 
rule works both ways. And thus every additional 
step taken in a course of error, destroys our aptitude 
to, and power to do right, and proportionately in- 
creases the power of evil over us. 



AN ESSAY ON .SLAVERY. 235 

This principle, or law of our nature, is strikingly 
exemplified in the inebriate, the highwayman, the 
murderer, and every other shade and shape of progres- 
sive vice ; each renewed act of intemperance, or vio- 
lence, diminishing our power of resistance, and in- 
creasing the evil forces within us ; all of which our 
own observation, together with the living and dying 
confessions of our fellow-men, abundantly confirm. 

And this tendency of our nature is forcibly express- 
ed by Pope : 

" Vice is a monster of so frightful mien, 
As to be hated, needs but to be seen ; 
But seen too oft, familiar with her face, 
We first endure, then pity, then embrace." 

And its power over us, as the result of long habit 
or indulgence, is fearfully portrayed in the language 
of the prophet Jeremiah : " Can the Ethiopian change 
his skin, and the leopard his spots ? then may ye also 
do good who are accustomed to do evil." So that it 
is clear that the frequent repetition of wrong, or a long 
continuance in error, has the tendency to induce 
habits the will cannot resist, and finally, for aught we 
can see to the contrary, to become an unalterable part 
and parcel of our mental and moral constitution. 
This, as it appears to us, is the doctrine of the Holy 
Scriptures, as taught in the following passages : 

" And for this cause (because they received not the 
love of the truth) God shall send them strong delu- 
sions, that they should believe a lie that they all might 
be damned." And again, "And for this cause, God 
gave them up unto vile affections," &c. 

Now we suppose these passages are similar in their 
import, and, at least, intimate the downward tendency 
of human nature in its erratic course, and the fearful 



236 AN ESSAY ON SLAVERY. 

acme gained in the progress of error, that they are 
abandoned of heaven, left to their own waywardness, 
to work out their own destruction with greediness. 
And how frequently, in the single sin of drunkenness, 
do we witness the verity of these solemn and awful 
declarations ; and which, so far as time or the present 
life is concerned, abundantly sustains the truth of our 
proposition, relative to the laws of mimd. And we 
have, at least, one passage that reflects some light on 
this subject, in its application to eternity. It is the 
narrative of the rich man and Lazarus. Now it is 
clear from the history of the case, as here given, that 
the rich man, in his life-time, had Moses and the 
prophets, but, disregarding their instructions as a rule 
of duty, he lived a man of the world. When he died 
he found himself in hell ; and having no hope in his 
own case, his sympathies were drawn out in behalf of 
his brethren he had left behind him ; and he desired 
that Lazarus might be sent to warn them, lest they 
also come into that place of torment. He was told 
they had Moses and the prophets, let them hear them. 
And he said, " Nay, father Abraham, but if one went 
unto them from the dead they would repent." So that 
he appears to have carried his bad principles and de- 
termined opposition to the Divine government to hell 
with him; and though enveloped in its flames, and 
feeling in his own experience the fearful demonstra- 
tion of its verity, maintained those principles, and that 
opposition, in a controversy with father Abraham ; 
so that on the high and unerring authority of Scrip- 
ture, as w T ell as the laws of mind, as above explain- 
ed, however we may account for it, the incessant 
changes of character, constantly going on in the his- 
tory of man in the present life, tend to, and final- 



AN ESSAY ON SLAVERY. 237 

ly terminate in, an unchangeable, an unalterable 
character. 

It may be inquired, what is meant by all this ? What 
relevancy have these remarks on the laws of mind and 
morals, to the question in hand ? We answer, much, 
very much. They may put us on our guard in the 
investigation of all moral questions, — a precaution of 
immense importance on any moral subject. And what 
moral question is there of greater moment than the 
one involved in these pages, — the right and the 
practice of slavery, — a slavery in which millions of 
human beings are, by force of existing civil laws, 
doomed, from generation to generation, and from cen- 
tury to century, to pass a mere animal existence ; 
crushed in body, crushed in mind, crushed in morals ; 
in a word, crushed in every ennobling aspiration and 
feature of humanity, — in everything that indicates their 
high origin, as having been made in the image of 
God, — in everything that renders life desirable, or ex- 
istence worth the name, — crushed in life, crushed in 
death, crushed in time, and crushed in eternity ? Not 
there, however, in the sense of ultimate perdition, as 
the necessary result of their present degradation. But 
if the law of analogy holds good, in its application to 
the future world, their faculties and powers will have 
had so little development in the present life, as prepara- 
tory to the more enlarged, elevated, and refined enjoy- 
ments of the heavenly state, as to be in heaven, should 
they get there, mere infants, as compared to men. 
And may we not, yea, ought we not, to suspect the 
soundness of that mind, which in its reasonings and 
conclusions has adopted views favourable to the 
principles and practice of a system so down-bearing 
and imbruting in its tendency ; and which, with feel- 



238 AN ESSAY ON SLAVERY. 

ings of complacency, can witness its operations, and 
the effect of its operations, as being under the mislead- 
ings of error ? Is it not rational to suppose that this 
complacency, so far from being the result of well-de- 
fined views or clear convictions of its rightfulness, is 
the result of human selfishness, strengthened by such 
familiarity with the wrongs of slavery as to stifle our 
sense of right, and by this effect of error on our men- 
tal and moral constitution, dry up our sympathies for, 
and leave us thus indifferent with regard to its wrongs ? 
And if so, ought we not to recur to first principles ; 
examine the ground over again, and on rational and 
Scriptural principles, be able to satisfy ourselves, as 
men, that we are correct in our position ? It can do 
no harm. Truth and right never suffer by the closest 
scrutiny. And, on the other hand, it may do good ; for 
it is a well-known truth, that we are often benefited 
by subjecting ourselves, and our principles, to the 
closest scrutiny and most rigid examination. And by 
what process of reasoning can we arrive at the con- 
clusion, that a course that will be productive of good 
results on all other questions will be unavailing in 
this ? There is none. 

And however we may feel settled and satisfied 
with the existing state of things on the question of 
slavery, there is one strong ground of suspicion that 
we may be in the wrong. And that is, the opinion 
of the world is on the other side of the question. And 
it cannot be that the laws of mind are so essentially 
different, that we must be conducted to conclusions 
on this subject so wide apart. The Scriptures in- 
form us, that the principles of moral rectitude therein 
found constitute the rule, or law, by which all nations 
are to be judged, This, in reference to the great 



AN ESSAY ON SLAVERY. 239 

question of morals, is conclusive of the unity of mind. 
True, all minds may not equally comprehend moral 
questions, either primarily or in detail. One reason 
we might offer for this difference is, the diversity of 
talent possessed by mankind; one having five, an- 
other two, and another one talent. Another reason 
may be, that some men exercise their powers more 
than others in the investigation of such questions. 
But all this does not affect the question. Moral truth 
is one, and the moral powers of the race are alike, at 
least in nature, adapted to that truth. And what the 
moral intelligence of the world determines to be 
wrong, that verdict, when sustained by the laws of 
nature and the laws of God, as in the case of slavery, 
must be true. 

Another thought of some importance to the impar- 
tial examination of this subject is, that those connect- 
ed with slavery are interested witnesses. And such 
is the importance attached to this principle, in mat- 
ters pertaining to the well-being of society, that in 
all well-defined and well-settled systems of civil juris- 
prudence, the testimony of such witnesses is inad- 
missible, only under circumstances, the nature of 
which preclude the possibility of other or better 
testimony. And ought it not to be taken into the 
account, in the settlement of this question ? Can we, 
in view of the weakness of human nature, without 
giving the injured party the full benefit of this ten- 
dency of human nature to its own interest, decide 
fairly and impartially ? We think not. 

And, on such a subject, can a Christian people 
lightly disregard the sober judgment of the world, 
especially in view of the fact just stated, that their 
relation to it is such as to render them less interest- 



240 AN ESSAY ON SLAVERY. 

ed, and therefore the more competent judges ? Is it 
rational, is it Christian to do so ? We maintain that 
no man can act either rationally or Christian-like 
who unheedingly and impatiently gives the go-by to, 
and disregards, the opinion of mankind on any ques- 
tion, and particularly on one of so grave importance 
as the question of slavery. True, it may be claimed 
that the evil is among yourselves, and that it is your 
own business to manage it. Granted. And we will 
here add, that we disclaim all right to interfere, in 
any way or manner, with your institutions, further 
than to appeal to your moral and religious sense, in 
the words of truth and soberness. This we may do, 
for we are all brethren. And the oppressed too are 
our brethren, — of the same blood, — children of a 
common parent, and all alike hastening to the same 
fearful or glorious end. It is in this broad view of 
our common origin, oneness, and destiny, that we 
would overleap the civil restrictions that hang around 
this question, and appeal to your sense of humanity, 
of right, and of grace. Can it be that an impartial 
and just God, who is loving to every man, and whose 
tender mercies are over all his works, is pleased with 
a system that thus imbrutes, from age to age, so many 
of his intelligent and accountable children ? Can it 
be that He will not visit for these things ? One 
guilty success after another may harden our feelings 
to the voice of humanity and truth. And we may 
conclude, as did ancient Israel, "that the vision is 
for many days to come, and the prophecy is of times 
afar off, and therefore, because judgment for an evil 
work is not speedily executed, go on in the work of 
oppression. But in this you err, not knowing the 
Scriptures, nor the power of God." For, in the 



AN ESSAY ON SLAVERY, 241 

language of the prophet, " The days are at hand, and 
the effect of every vision." That is, although the 
threatened doom may not be immediately visited, yet 
the cause is at work, and the effect as certainly real- 
izing, in the moral process of iniquity that is going 
on within us, as if it were now upon us. Which 
brings us to the examination of another law of our 
nature, and one of great importance in this as well as 
all other moral questions. 

It is as follows. That such is the delicacy of our 
mental and moral constitution, that we cannot inflict 
wrong, even in the slightest degree, without receiving 
wrong ourselves, in exact proportion to the wrong 
inflicted. Thus, when our mental and moral powers 
are properly adjusted, we cannot do wrong without 
a sense of personal meanness in proportion to the 
wrong done. It matters not whether done to a white 
man, a black man, or a brute. The sense of mean- 
ness is consequent upon the action. If the commis- 
sion of outstanding and palpable wrong is not followed 
by a sense of meanness, it is conclusive of the per- 
version and corruption of those powers. And if, as 
sometimes is the case, we take pleasure in the wrong 
inflicted, and thus "glory in our shame," how total 
the change in our powers, and the ruin consequent 
upon that change ! And to a mind that wishes to do 
right, is it not, and ought it not to be, a matter of the 
most serious interest, caution, and alarm, that such is 
the law of our nature, and such are the fearful con- 
sequences which necessarily follow its violation ? 

Now if, in the sense of essential rectitude, the prin- 
ciple and practice of slavery be wrong — in contra- 
vention of the laws of nature and the laws of God — ■ 
it cannot fail to produce an unfavourable reaction on 

11 



242 AN ESSAY ON SLAVERY. 

those who practise it, by disqualifying them for the 
perfection of moral government of which they were 
originally capable, and which Christianity seeks to 
restore. The Scriptures are a republication of those 
laws of nature ; and the whole process of moral gov- 
ernment, revealed in the Bible, is designed and cal- 
culated thus to lift us up. And just so far as it 
practically fails of this, it fails of the great object of 
its mission. And just so far as it accomplishes this, 
will it break down the principle and practice of 
slavery, and every other form of oppression. And it 
is as absolutely impossible for a man, be he bishop, 
priest, deacon, or layman, to be under the full renew- 
ing power of this wonderful scheme of human puri- 
fication and elevation, and at the same time in 
principle and practice a slaveholder, as it is for him 
to be Christ and Belial at one and the same time. 
We may as well attempt to confound light and dark- 
ness, or destroy all distinctions between right and 
wrong, as to admit it ; for the principles are essen- 
tially and eternally opposite : the one is from above, 
the other is from beneath ; the one is from God, 
the other is from the devil. Mark ! the question is 
not that even good men may not be in the relation, 
and so hedged about with circumstances, that, for the 
time being, it may be the best for them to continue 
in the relation. But it is impossible for a good man, 
fully imbued with the spirit of Christianity, to be at 
heart favourable to the system. With him, no con- 
sideration of ease, ambition, or gain, can weigh 
against the essential principles of right and goodness 
involved in the question. And how careful should a 
good man be, ay, how careful will he be, to guard 
himself against any connexion with the practical op3- 



AN ESSAY ON SLAVERY. 243 

ration of a principle that is essentially and demon- 
strably from hell ! And when we hear of Christian 
ministers pleading a connexion with it in view of 
their usefulness as ministers, and a grave bishop 
saying he believed God had called him to such a con- 
nexion, and that too in opposition to the known 
sense of his brethren, whose suffrage placed him in 
that spiritual elevation ; we are strongly tempted to 
think there is some mistake in this business. There 
might have been a call. But if spiritual sensation 
had been in proper requisition, the odour of brimstone 
would have detected the cheat, and shown it to have 
come from the devil transformed into an angel of 
light, instead of from the " righteous Lord who loveth 
righteousness." 

From the length of our remarks we are admonish- 
ed to hasten to a close ; and yet we can hardly tear 
ourselves away from the subject. The thought that 
it is possible for an intelligent community of nominal 
and professed Christians and Christian ministers, with 
the laws of nature before them, and the revelation of 
God, as a republication of those laws, in their hands, 
to undertake to defend the rightfulness and plead for 
the permanent continuance of the system of slavery, 
as being of special Divine appointment, is a heresy 
of such monstrous dimensions, that we may well de- 
nominate it high treason to nature, to revelation, to 
grace, and to God. 

To effect their deliverance from their deep degra- 
dation, God has left as the work of the Church. If 
ever it be done, it is to be done by the power of Chris- 
tian principle. Aside from this, there is no help, no 
hope for them. The sordid selfishness of human na- 
ture, its love of ambition, its love of ease, absolutely 



244 AN ESSAY ON SLAVERY. 

forbid all hope from this quarter. We may as ra- 
tionally expect the father of lies to become devout, 
as to look to fallen human nature, which is essential 
wickedness, to take the lead in this movement of 
moral goodness. The Church then, as the depository 
of Christian sentiment, is the moral lever by which, 
on this subject, to move the world, and move it in 
the right direction ; the source of light, to pour that 
flood of moral glory on the universal mind, which 
shall herald the jubilee of the oppressed and down- 
trodden. Should she prove recreant, and use that 
power to strengthen the reign of wrong and oppres- 
sion, or suffer the light within her to become dark- 
ness, how profound the gloom, how terrific the picture 
of earth's deepest wrongs and deeper woes ! Extin- 
guish the light, strike down the principle and power 
of moral goodness revealed in the gospel, and what 
of hope is left for man ? Lost ! lost ! lost ! would 
be written on every heart ; and the expiring throes 
of dying hope would convulse to its foundations our 
inmost being. 

And are there no signs, no indications, no warning 
voice in the recent struggle and present position of the 
Southern Church, admonitory of this fearful tendency ? 
Is there nothing connected with her history in this 
whole affair that speaks her on the side of wrong? 
These are questions of grave importance, and demand 
a corresponding answer. There should be no shuf- 
fling, no evasion, no exaggeration. The replication 
should be in the language of candour, soberness, and 
truth. Well, to their answer. That slavery is right, 
appointed by Jehovah, as a positive, permanent rela- 
tion of society, distinctly and irrefragably capable of 
proof as such, — if such is the fact, then the South have 



AN ESSAY ON SLAVERY. 245 

done right in giving it their support. But we chal- 
lenge the correctness of this position, and here affirm 
that no man can make good its pretensions to such 
claims. We think in these pages we have shown the 
contrary, beyond successful contradiction, and will 
thank any man, by fair, rational, and Scriptural argu- 
ment, to disabuse us from such conviction. Were it 
not for seeming egotism, we would say we believe, we 
know it cannot be done. If it is not right, then it must 
of absolute necessity be wrong ; there is no alterna- 
tive. It is utterly out of the question to get away 
from this conclusion. But it is claimed that we have 
admitted the tolerant recognition of the relation, and 
laboured hard to prove its compatibility with the recti- 
tude of the Divine character and government. Grant- 
ed. But in what sense ? Because it is right ? Never, no 
never ; or that those who are free from may run into 
it at their pleasure ; no more than we could dare, 
voluntarily, to connect ourselves with any other out- 
standing and palpable wrong. The ground we have 
taken is simply this : that when a man, in the provi- 
dence of God, is in it, under circumstances he did not 
create and cannot control, he is innocent ; or when 
he connects himself with it, as an act of mercy, for the 
good of the slave. Under all other circumstances, 
supposing him to be properly informed on the subject, 
he is guilty of the sin of slavery, and of the wrong in- 
volved in that sin. We care not whether he be a 
bishop, a presiding elder, a preacher, or a layman. 
No position, no measure of fame, spiritually or other- 
wise, can shield him from the charge of guilt ; and 
God, the judge of all, will hold him responsible, and 
require it at his hands. 

In view of our love of ease, pleasure, honour, ambi- 



246 AN ESSAY ON SLAVEKY. 

tion, gain, and worldly glory, it may be convenient to 
marry a lady with a score of slaves, or by other me- 
thods receive or acquire them. But Jesus Christ and 
the apostles would no more have done so, than they 
would have joined an open and proclaimed alliance 
with hell. Everything we have on record of their 
history is demonstrative of this position. Then O, ye 
professed representatives, successors, and followers of 
Christ and the apostles ; look on your exemplars, and 
feel the awkwardness of your position. How you have 
wounded them in the house of their friends ! Don't 
blink the question! Awake from the dark sleep of 
slavery. Look big-souled gospel truth fully and 
squarely in the face ; give conscience fair play, and 
doubtless you will see and feel your error. 

Don't reason with flesh and blood, with ease, with 
pleasure, with ambition, with honour, with profit, or 
with worldly pomp and glory. But reason with truth, 
with right, with humanity, with God, with Christ. 
With Christ, when he said, " The spirit of the Lord is 
upon me, because he hath anointed me to preach the 
gospel to the poor ; he hath sent me to heal the broken- 
hearted ; to preach deliverance to the captives, and 
recovering of sight to the blind ; to set at liberty them 
that are bruised." Reason with Christ in the garden, 
with Christ on the cross. Above all, reason with that 
moral goodness displayed in the salvation you teach, 
the religion you profess, the hope you entertain ; 
which, but for the omnipotence of voluntary sin, 
would turn earth into paradise, and hell into heaven. 
And reconcile it if you can, on any other principles 
than those above laid down, with the principle and the 
practice of slavery. 

Your plea of connexion with it, in view of the effi- 



AN ESSAY ON SLAVERY. 247 

ciency of the gospel ministry, is a vain philosophy, a 
false philosophy, the philosophy of the pit. It is to 
" do evil that good may come." A sad deterioration of 
the morals of the gospel, and a principle that no man 
can prove correct. Brother Winans may, if he can, 
write it in a sunbeam, or in the language of fire ; but 
after all, to the intelligent mind, it amounts to this, — 
getting on to the platform of inebriation and mirth, to 
drink with the drunken, and frolic with the merry, 
and thus ingratiating ourselves into the graces of the 
worshippers in the temple of Bacchus, or at the shrine 
of sinful pleasure, that we may preach to them the 
gospel of Christ. In a word, it is " casting out devils 
by Beelzebub, the prince of devils." It is absolutely 
and eternally impossible, on the philosophy of gospel 
principles, to make anything else out of it. Brethren 
may talk and write, but, after all, it will only be talk- 
ing and writing. All the bishops, and all the doctors 
of divinity and physic, and all the lawyers too, with 
senator Calhoun's aid into the bargain, cannot make 
good the principle, for the simple reason that truth is 
eternal, and lies on the other side of this question. 

But you claim that the laws of the land have estab- 
lished the relation, that the Scriptures recognize their 
supremacy as the rule of duty in this matter ; and, as 
citizens, it is your right to enjoy all the privileges 
guaranteed by the constitution and laws of your coun- 
try. A question here arises : is the law which estab- 
lishes slavery, as a social and civil relation, just ? 
founded in such principles of right and fitness as to 
mark, unequivocally, its essential agreement with the 
laws of nature and the principles of moral rectitude, 
so as to vindicate its pretensions to the imposing 
character claimed in its behalf? And is it in view of 



248 AN ESSAY ON SLAVERY. 

this principle of right, that God's law takes hold of the 
relation ? Or do the Christian Scriptures give it their 
temporary toleration as an element of the civil and 
social state, simply in view of the weakness of the 
flesh, bringing, at the same time, principles to bear 
upon, break it down, and crush it evermore ? This, 
we maintain, is the true state of the question, and 
which we think is incontrovertibly sustained in these 
pages, and which is so manifestly the design of the 
gospel, that to deny it is virtually, yea, in verity, to 
reject the counsels of Heaven's mercy. And as above 
stated, it is the business of the Church to apply these 
correctives, to wage this war of moral power, on the 
principles of moral goodness, that the gospel, in this 
particular, may have free course, run and be glorified. 
And how is she to do it ? By trading in the bodies 
and the souls of men ? or by the bishops and preachers 
marrying ladies that have a score or two of slaves on 
every convenient opportunity ; and then, instead of 
using the influence of their position to mitigate their 
condition, and effect their liberation, do as bishop 
Andrew has done, — by deed of reconveyance to his 
wife, leave them in their slavery, and put it effectual- 
ly out of his power to aid, Christlike, in the deliver- 
ance of the captives ? and then, like the bishop, grave- 
ly tell us, that by this act they have washed their 
hands of the guilt of slavery? This may be true, so 
far as his hands are concerned ; but we do not think it 
has washed his soul before God, or his position before 
the Church and the world, from blood-guiltiness. 
There is but one thing to protect him, and that is, un- 
avoidable ignorance, which, if he or his friends can, 
they are at liberty to plead, in his behalf. But, we 
repeat, is the above the course the Church should take 



AN ESSAY ON SLAVERY. 249 

in fulfilling her mission of mercy to the world, for 
her bishops, preachers, and members, to monopolize all 
the slaves they can by marriage and otherwise ; and 
thus give it their broad practical sanction, and then 
privately or publicly deplore it as a "great evil?" We 
think, by so doing they would fall under the whole 
weight of the apostle's castigation, contained in the 
following language : Rom. ii, 17-23. "Behold, thou art 
called a Jew, and restest in the law, and makest thy 
boast of God, and knowest his will, and approvest the 
things that are more excellent, being instructed out of 
the law, and art confident that thou thyself art a guide 
of the blind, a light of them which are in darkness, an 
instructor of the foolish, a teacher of babes, which hast 
the form of knowledge and of the truth in the law : 
thou therefore which teachest another, teachest thou 
not thyself? thou that preachest a man should not 
steal, dost thou steal ? thou that sayest a man should 
not commit adultery, dost thou commit adultery? 
thou that abhorrest idols, dost thou commit sacrilege ? 
thou that makest thy boast of the law, through break- 
ing the law dishonourest thou God ?" 

But again, you claim your conventional rights, your 
rights as secured by the compromise laws, &c. With 
the controversy between the North and South on this 
subject we are not now concerned. It does not fall 
within the scope of our present object. But for the 
sake of argument, suppose, so far as the question of 
conventional rights is concerned, we concede all that 
the South claims, and to the full extent of those claims. 
Is not the principle involved in the issue between the 
parties — the rightfulness or sinfulness of the practice 
of slavery — of more importance than millions of such 
platforms, or more than all the interests involved in 
11* 



250 AN ESSAY ON SLAVERY. 

the controversy would be, supposing every minister in 
the entire South should lose his tiara in its triumphant 
vindication ? 

The fact is, when weighed in the balances of essen- 
tial and eternal truth, there is no conceivable or in- 
conceivable amount of conventional rights, which 
when, as in this case, are in contravention of the prin- 
ciple involved, that can by any possibility kick the 
beam. For the reasons just stated, these conven- 
tional rights, as the doings of men, are to " be shaken ;" 
and the sooner the better. But the principle at stake 
is among " those things that cannot be shaken," and 
which must therefore " remain." 

Such a contest about conventional rights, compro- 
mise laws, &c, might be expected from intriguing 
politicians, who do not study the science of govern- 
ment in the light of Christianity. But for a body of 
grave, learned Christian divines, full of godly wisdom, 
to contend for, and finally sever the bonds of a large, 
growing, prosperous Church, for the sake of sustain- 
ing them, is what we were not prepared to expect. 
We repeat : For the ministers of a Christianity which 
came from heaven to earth to lift up the most fallen, 
— not only as slaves, but as men, and as freemen, (" If 
thou mayest be made free, use it rather." " Be ye 
not therefore the servants of men,") — to crush the 
visible unity of a large and prosperous Church to 
sustain the practice of slavery, and thereby put to 
death this principle of moral goodness, or Christianity, 
is, in the history of such deliberations, a climax not 
often reached; and, in the course of our reading, 
without a parallel. Mark, we do not say that the 
South for the sake of it, as such, aimed at this con- 
summation of iniquity. Nevertheless, such we believe 



AN ESSAY ON SLAVERY. 251 

to be the result. And we think they cannot get away 
from the conclusion. 

But, further, they believe, they know that the North 
did not stand up to this question " unto the death " 
that followed, simply for the sake of oppressing them 
in their rights. We here venture to affirm that there 
is not a man of them who believes this ; not one who, 
had this been the only light in which the North looked 
at this whole matter, but believes that the doings of 
the General Conference, so far as this question is con- 
cerned, would have passed off harmoniously. 

The question with the North, then, was one of 
principle — of principle affecting conscience, which, if 
not the highest, is the most authoritative faculty of 
the human soul ; one which, as they did, they should 
have abided, not only before the General Conference, 
the Church, and the world, but in the face of impri- 
sonment and death. 

Was the position of the South then, and is that 
position now, backed up and sustained by consi- 
derations of equal weight? Expediency was the 
ground then taken, and a pseudo expediency at that. 
There was no claim in the sense of unbending and 
eternal rectitude set up; conventional rights were 
pleaded, — rights based on an existing civil law, which 
is in contravention of the law of nature, and also of 
the law of God ; and only, in the Divine administra- 
tion, tolerated in view of the " weakness of the flesh " 
— the darkness, hardness, and mixed state of the 
world. 

The North standing on a rock, the South over 
their eyes in the sand ; the one planted on essential, 
immutable, eternal truth, and the other on expe- 
diency ; now which is to surrender ? which is to sub- 



252 AN ESSAY ON SLAVERY. 

mit ? We reply, that no amount or measure of ex- 
pediency should or can set aside the claims of ob- 
vious moral principle. Paul's expediency did not 
strike down obvious moral principle ; he was under 
no moral obligation to eat meat. And the expediency 
of the Gospel, in its tolerant recognition of the rela- 
tion of slavery as a temporary regulation, does not 
strike down moral principle ; it only comes to the 
aid of the " weakness of the flesh," by allowing us to 
continue in the relation so long as, in view of sur- 
rounding providential circumstances, it is positively 
the best that can be done with it ; and thus enables 
us, by walking in or after its spirit, to fulfil the law, 
the paramount law of love, which works no ill to its 
neighbour, by holding him in chains when liberty is 
a practicable good. But the expediency for which 
they contend, which we have denominated a pseudo 
expediency, and which we here repeat, is one that 
provides for avoidable contingencies ; and thus " makes 
provision for the flesh to fulfil the lusts thereof." Their 
bishop has lost his wife, who has left him a family of 
helpless children ; he wants a wife and a mother for 
them. All right thus far. But he wants more, — some 
servants to nurse and wait on them. How conve- 
nient to marry a lady with a parcel of slaves, to do 
up this business ! 

The young preacher wants a wife, and how con- 
venient to nest himself among half a dozen or more 
slaves, to wash and brush his clothes, to black his 
boots, to harness and take care of the horse, and to 
say "Massa," and to do up all "massa's" big and 
little turns ! O how gratifying to the " lust of the 
flesh, the lust of the eye, and the pride of life !" This 
is the expediency for which they contend. Only read 



AN ESSAY ON SLAVERY. 253 

the debates of the General Conference, where they 
argue the constant liability of the Southern ministry 
to become connected with it by marriage and other- 
wise. 

But there is another light in which they urge this 
doctrine of expediency, and which we wish here to 
examine a little. It is, if they submit to a deposed, 
dishonoured bishop, they w r ould not dare to go home 
to their respective spiritual charges, or fields of 
ministerial labour. What is the reason of all this ? 
What unread and unheard-of catastrophe would come 
upon them ? Why, in the Southern States, including 
bishops, presiding elders, D. D's., and all, there are 
some three hundred thousand slaveholders, some of 
whom would be dreadfully put out with the doings 
of the General Conference in this matter. What 
portion of them ? And who are they that would be 
so dreadfully torn to pieces, borne down, and crushed, 
or rather infuriated, by this act of the General Con- 
ference ? Why, first of all, and foremost of all, high 
up in the very front ranks, is the Bishop himself; 
hard by his side, so far as the author has had the 
means of information, all the slaveholding members 
of the General Conference present. They all gave 
abundant evidence that they felt, and most deeply 
felt. But then the outbursting they manifested was 
only the reaction of the apprehended or real feeling 
at home, produced by the intelligence that had reached 
the distant South from the seat of the General Con- 
ference. Well, be it so. Who else felt ? Possibly 
every slaveholder in the South, with others who may 
have sympathized with them. But did these together 
constitute a majority of the Church or the people ? 
It is very much doubted. But suppose they did. 



254 AN ESSAY ON SLAVERY. 

And what then ? Must the highest judicature of the 
Church, to propitiate them, put to death, on the altar 
of a pseudo expediency, essential moral principle — 
an expediency that thus gives the go-by to the good 
pleasure of the Divine will, to secure the good plea- 
sure of these three hundred thousand slaveholders — 
and that too in an unnatural and unchristian tyranny 
over two millions of their species ? Never ! no, never ! 
If the General Conference had sought to array the 
Church against the State, or said that the Southern 
ministry and membership, who, in the providential 
circumstances of their existence, are unavoidably 
connected with the evil of slavery, are not good minis- 
ters and good Christians ; or that it is not the busi- 
ness of the Southern States to manage this whole 
question as their wisdom and goodness shall determine 
for the best, — then there would have been some just 
ground of complaint. But not one word, no, not one 
breathing whisper of all this was uttered! What 
then is the measure of the offence ? Why, the Gene- 
ral Conference said, that a bishop, whose official cha- 
racter is the property of the whole Church, is unac- 
ceptable to the great body of the Church, because he 
knowingly, avoidably, and contrary to implied faith 
in his election to that office, voluntarily connected 
himself with slavery ; and that it was the sense of 
that body that he relieve himself of that embarrass- 
ment before he proceed to the further discharge of 
the duties of the episcopacy ; — a request which he, as a 
Christian bishop, waiving all the other facts in the case, 
was, on the great law of gospel, not Southern, expe- 
diency, bound to regard, either by resigning his office, 
or freeing himself from slavery. 

It may be objected here, that the Church, in her 



AN ESSAY ON SLAVERY. 255 

action in this case, did, in the personal rights of 
Bishop Andrew, array herself against the State, and, 
by consequence, against the rights of the entire 
Southern ministry and membership. 

We reply, First, our Discipline, which on this sub- 
ject is only the utterance of the voice of reason and 
revelation, declares slavery to be a "great evil." He 
and they have subscribed to this doctrine ; and they 
act very inconsistently with their profession when 
they voluntarily connect themselves with it. And it 
is both the right and duty of the Church to protect 
herself in the premises. 

Secondly. If the laws of the State have established 
a practical principle in contravention of essential 
right, and which Christianity, for the time being, in 
view of the " weakness of the flesh," tolerates in those 
unavoidably connected with it, a layman has no 
Christian right, much less a Christian bishop, volun- 
tarily to connect himself with it, and then seek to 
justify and defend his conduct on the ground of civil 
rights. 

It may be urged here, that in our mixed condition, 
this is a point of great delicacy to come under 
Church jurisdiction. This will be readily admitted. 
But we are inclined to the opinion, that too much im- 
portance has been attached to it. We are perfectly 
willing that it shall pass for all it is worth, but nothing 
more. That by way of accommodation to our fallen 
condition, the dispensations of our Maker have come 
down in astonishing lengths, is not denied. Every- 
thing is done that could be done, without giving up 
essential moral principle. And if we, in view of this 
gracious stoop, voluntarily connect ourselves with any 
palpable wrong, it is to presume on the mercy of God, 



256 AN ESSAY ON SLAVERY. 

and to " sin that grace may abound ;" and by conse- 
quence to fall under all the weight, and be chargeable 
with all the guilt involved in the Apostle's argument 
on this subject. But you object to the charge of sin- 
fulness in such a step, claiming that the civil law has 
established the relation, and that when thus estab- 
lished the gospel tolerates it, and therefore it is your 
right, as a citizen, to claim and act upon that right. 
We have already, in a civil point of view, conceded 
this right. But in reference to your Christian right 
to do so, the question which here comes up is, when 
examined in the light of the laws of nature, and pure 
Christianity, is the civil law which establishes the re- 
lation based on essential right ? And does the gospel 
tolerate it in that sense ? If such are the facts in the 
case, such is your right, and you do right in acting 
upon that right. But we reply, that we think we have 
already proved beyond all controversy, that the laws 
establishing the relation are not founded on right, and 
that the gospel does not tolerate the relation in the 
sense of right. The question then here is, Is it the 
Christian right of any man, with his eyes open to all 
the facts in the case, voluntarily and practically to 
connect himself with a principle which is in contra- 
vention of the laws of eternal rectitude, simply be- 
cause the gospel, on the ground of civil rights, toler- 
ates it in those who, in the providential circumstances 
of their existence, are unavoidably connected with it ? 
To grant this is, for aught we can see to the contrary, 
to surrender the whole government of God. For on 
this principle it is only necessary for the civil law to 
establish any grossly immoral principle or practice ; 
and on the ground of civil rights, we may, as Chris- 
tians, adopt the one, or conform to the other. To us, 



AN ESSAY ON SLAVERY. 257 

it appears to be absolutely impossible to get away 
from this conclusion. 

To deny this right, is to charge those who have 
claimed and acted on it with sin, a violation of this 
great law of Christianity, which is based on essential 
moral principle, and all the guilt consequent upon so 
fearful a departure from the rules of moral rectitude ; 
which, on the supposition that they knew the law, 
must, in view of the consequences involved, be im- 
mense, not to say immeasurable. How has such a 
course obscured the moral glory of Christianity! How 
has it strengthened the bands of slavery ! The single 
case of Bishop Andrew is, and would have been much 
more so, but for the rebuke it met with from the 
Church, an apology — yea more, a cordial to the con- 
science of every human monster that trades in the 
bodies and souls of men — of every slaveholder that 
fattens on the gains of their sweat, and toil, and blood 
— and of every unprincipled driver that lends himself 
to the dirty work of plying the bloody lash. They 
will reason, Why, the Bishop, one of the earthly spi- 
ritual heads of a large and prosperous Church — a 
Church that claims to have been " raised up to spread 
Scriptural holiness over these lands," is into it. And 
surely, as Dr. Elliot says, " it must be a holy thing." 
And thus they will strengthen their hearts in their 
position, and feel quite complacent in view of their 
honourable and holy company. This is neither a far- 
fetched nor weak conclusion ; we appeal to the intelli- 
gence of the world for its truth and support. 

And if this one instance is fraught with such disas- 
trous consequences, how great is the breach in this 
branch of public morals, in view of the Hardings and 
others in the ministry and membership, who have 



258 AN ESSAY ON SLAVERY. 

voluntarily connected themselves with this species of 
iniquity ! And how alarmingly fearful is the whole 
system of American slavery, strengthened by the re- 
cent action and present position of the Church South ! 
What would-be or actual slaveholder but now feels 
himself hedged about as with bulwarks of salvation ? 
that he is shielded, defended, and protected by the 
whole weight of their influence, and the broad sanc- 
tion that influence has given to the principle and 
practice of slavery ? Brethren, pause and look around 
you! 

And when examined in the light of Scripture, rea- 
son, and truth, as set forth in these pages, of what 
avail are the so-called compromise laws, as interpreted 
by the South ? Mark ! when those compromise laws 
are simply understood as covering the case of those 
who, in the providential circumstances of their exist- 
ence, are unavoidably connected with slavery, we 
believe them to be correct ; that in this sense they 
are in perfect accordance with Scripture and reason. 
But the South go further, and claim as their right, 
secured by these compromise laws, that their mem- 
bers, preachers, and bishops, as in the case of Harding 
and Andrew, may monopolize at will, by marriage, 
gift, and otherwise, all this species of property. Now, 
is it a rational conclusion that such was the design 
of the framers of those laws, to say nothing about our 
ecclesiastical laws, which declare and brand it as a 
" great evil ?" Is there the least shadow of evidence 
that such could have been their purpose ? And when 
we look at those compromise laws in the light of her 
general standing laws on the subject of slavery, which 
mark it as a " great evil," declare the ineligibility of 
all slaveholders to any official station in the Church, 



AN ESSAY ON SLAVERY. 259 

when the laws of the State in which they live will ad- 
mit of emancipation, and permit the liberated slave to 
enjoy freedom ; and which further work the forfeiture 
of the ministerial character of any travelling preacher 
who by any means becomes the owner of a slave or 
slaves, unless he execute, if practicable, a legal eman- 
cipation of such slaves, conformably to the laws of the 
State in which he may reside ; and in the face of all 
this, for it now to be claimed that these same laws 
were intended to shield men who, in the providential 
circumstances of their existence, were free from it, in a 
voluntary connexion with it, is entirely out of the 
question. It is absolutely impossible, with any degree 
of reason or plausibility, to suppose such to have been 
their design. What ! the assembled wisdom of a 
whole religious body, full of godly wisdom, met in 
grave and prayerful deliberation for the good of the 
Church, the promotion of the kingdom of Christ in the 
world — then and there solemnly (the South themselves 
aiding and abetting) to conspire, not secretly, but by 
public law, not only to nullify their own law, but on the 
altar of an expediency which "does evil that good 
may come," to commit high treason against the govern- 
ment of God ? Impossible ! No sound impartial 
mind can so understand it. The thought is too mon- 
strous, too shocking for rational belief; and the 
South should have more regard for themselves than 
to urge it. 

But should we, for the sake of argument, admit the 
claims of the South in this matter, can they, will 
they, in view of the principles involved, claim to abide 
these laws, and that the Church is to be governed by 
them ? They cannot do this with impunity, on any 
other ground than by first proving our position wrong, 



260 AN ESSAY ON SLAVERY. 

and estaDlisning the doctrine that a man has a Chris- 
tian right to do whatever the civil laws may legalize ; 
— that is, require or permit him to do. So far as we 
can see, there is no alternative. And failing to do 
this, can it be they are so in love with, wedded to, 
and blind as to the true character of the system, 
that they are ready to make any sacrifice of princi- 
ple to sustain it, and thus, before all earth and hea- 
ven, "crucify to themselves the Son of God afresh, 
and put him to an open shame?" We repeat, are they 
prepared for such a consummation as this ? We hope 
not. We entertain more charitable views of the 
Southern Church, ministry, and people. Our solemn 
conviction is, that they have not understood the true 
position of slavery in the Divine administration ; and, 
therefore, they have wholly overlooked this great law 
of Christianity which is involved in the question. 
Such, we repeat, is our honest conviction of the causes 
which have misled the South. Our mantle of charity 
is big enough to cover every case but Bishop An- 
drew's ; — and him too, in this particular aspect of the 
question. It is the last thing we would dare to do, to 
throw away any man, in a moral point of view, much 
less a whole body of Christian ministers and people, 
while there is any rational ground on which their con- 
duct can be explained. There are other facts so no- 
toriously outstanding in the Bishop's case, that our 
mantle of charity cannot cover him. Out of his own 
mouth we judge him ! His having stated on the floor 
of the General Conference that Brother Winans told 
him he could not vote for him, because he was nomi- 
nated as a Southern man, free from slavery, and by 
consequence, that his election was to proceed on that 
principle, settles the question. As an honourable 



AN ESSAY ON SLAVERY. 261 

man, leaving Christianity out of the question, it was 
his solemn duty then and there, at the time of his 
election to the episcopate, publicly to have protested 
against the principle ; or, when he afterwards did 
connect himself with slavery, to have resigned, or at 
least to have tendered his office to the body that con- 
ferred it. There positively was no alternative— no 
other way under the heavens for him to save his cha- 
racter from just aspersion. And after all himself and 
his friends can do, it is utterly out of the question to 
shield him from guilt, and the just condemnation of 
enlightened, intelligent, and public opinion. 

We may be regarded as pressing this case too hard. 
Our reply is, that the offence is public and outstand- 
ing, and is of such a nature, because of the peculiar 
position of the perpetrator, that to pass over it in 
smooth and honeyed phrase would be treason to truth 
and the Church of God. And we feel deeply con- 
scious before God, that the interests at stake fully pro- 
tect us from the charge of " evil speaking," in the un- 
disguised utterance of our sober convictions in this 
matter. And we hope we shall ever have independ- 
ence enough, when the truth requires it, to " know no 
man after the flesh," whether bishop, priest, or deacon. 

All things considered, abating, as a matter of taste, 
one figure used, no speech delivered before the Gene- 
ral Conference, on this unhappy question, pleased us 
better than John Spencer's, of the Pittsburg Con- 
ference, (or brother Cass's, judging from his beginning,) 
simply because it sought to meet the case on its 
merits. And that man who writes the history of the 
Church, including the doings of that General Con- 
ference, and does not give it a corresponding notice, 
will fail of his duty. 



262 AN ESSAY ON SLAVERY. 

And when we bring that ever to be lamented plan 
of division to the standard of moral and Christian 
truth, — the great law of Christianity for which we 
here contend, — and measure its dimensions, and ascer- 
tain its character by this test, in what light does it ap- 
pear ? Why, a sundering the bonds of Christian union 
and fellowship, on the altar of a pseudo expediency. 
Not one word was said by the North, in derogation of 
the Christian or ministerial character of those un- 
avoidably connected with the slavery relation. Their 
position was against the voluntary connexion, on his 
part, of one of their bishops with slavery. And the 
position of the South was, that such was his right, 
such was to be expected from his location as a south- 
ern man, and that the compromise laws fully covered 
his case. We think, however, that we have demon- 
strably proved to the contrary, so clearly so, that the 
South will, for their own sakes, as Christians and 
Christian ministers, abandon it. But suppose they do 
not, and still urge those compromise laws ; our reply 
is, that the great law of Christianity now under con- 
sideration does not cover it, but brands it with essen- 
tial iniquity ; and as the result, what are the respective 
positions of the parties at issue ? Why, the North 
stands high up on the elevation of moral principle, truth, 
and goodness, so as to be read and known by an in- 
telligent universe, as being in the right. And the 
South, so far as principle is concerned, away down 
deep in hell, apparently enveloped in a darkness so 
profound, as to render their opacity impenetrable by 
the rays of moral glory which so flame out from this 
principle as to give light to all the world beside. 
True, the mists, and fogs, and smoke that were raised, 
connected with the exciting character of the question, 



AN ESSAY ON SLAVERY. 263 

seem to have disqualified the great portion of the 
North for that clear and calm deliberation that is 
necessary to those nice discriminations, which ascer- 
tain and follow truth in those new channels of duty 
which time and circumstances evolve. And hence 
they were found on the contingency, that it, in the 
future, should be ascertained to be necessary for the 
good of the Church, giving a reluctant assent to this 
measure. The motive was a laudable one, and gives 
character to the action, and is therefore their apology, 
although the act, in itself, was essentially wrong. 
However, in their sober second thoughts, they have 
done the best that fallible mortals can do; discovering 
their error, they, by seizing upon the first opportunity 
to repeal the odious measure, have confessed and for- 
saken that error. 

We might, in the next place, give a moment's atten- 
tion to a question before alluded to. We mean the 
overture tendered by the South for fraternal relations, 
under the circumstances which mark the history of 
the respective positions of the parties to this question : 
Did the North do right in rejecting that overture ? 
To answer this question we must ask another. Have 
the South, as we contend, in the position they have 
taken, surrendered the government of God, by setting 
up a spurious expediency unknown to Christianity, 
and thus made void the law of God through their tra- 
ditions ? If such be the fact, and we challenge them 
to disprove it, would not the action of the North, in 
receiving and reciprocating the fraternal overture, be 
to endorse their position, and, by so doing, to surren- 
der this principle of the Divine government ? Such, 
for aught we can see to the contrary, is the conclusion 
that logically flows from the premises ; and in view of 



264 AN ESSAY ON SLAVERY. 

which fact, it was their imperative duty to reject the 
overture tendered, under the pains and penalties of 
high treason to the Divine government. 

And examined in the light of this principle, is the 
North justified in establishing conferences within the 
jurisdiction of the slaveholding States ? Our reply to 
this interrogatory is, that in the surrender of this high 
moral principle to a time-serving expediency, which 
claims to " do evil that good may come," they have, 
so far as this principle is concerned, given the go-by to 
the gospel Paul preached. And does not he say, " If 
an angel from heaven should preach any other gospel, 
let him be accursed ?" The application is easy. 
Tested by this principle, the question is easily answer- 
ed, and must be answered in the affirmative. 

And yet once more, with regard to their antagonis- 
tic position. We now allude to the legal controversy 
pending, — a grave matter, and one which, on Chris- 
tian principles, and among a Christian people, never 
can be justified, only by the most clear and outstand- 
ing reasons of right and fitness. If the question is in- 
volved in doubt, it might be in accordance with Chris- 
tian principle to submit it amicably, for legal arbitra- 
ment ; but in no case, or under no circumstances, is 
it compatible with the principles and spirit of Chris- 
tianity, to undertake the adjustment of questions thus 
involved in doubt, in the spirit of litigation. In a case 
of clear outstanding right, where one party, in open 
violation of that right, persisted in holding on to any 
advantage that circumstances may have given them, 
the party complaining might, in this aspect of the 
question, be justified in an appeal to Caesar. Let us 
here inquire if the suit now pending, as instituted by 
the South, is of this character, — if it possesses this 



AN ESSAY ON SLAVERY. 265 

unequivocal, authenticating claim, either in a legal or 
moral point of view. 

First, legal. As growing out of obvious, unequivocal 
ecclesiastical law. Now we think this cannot be 
maintained, because, first, a majority of the General 
Conference, who are, when convened, the constitu- 
tional interpreters of their own acts, have, when thus 
assembled, declared, by the solemn vote of a large ma- 
jority, that the so-called compromise laws were not 
intended to protect a bishop in voluntarily connecting 
himself with slavery. And, second, because of its un- 
reasonableness. It being, in effect, a nullification of 
the other standing laws of the Church on the subject 
of slavery, which brand and treat it as a great 
wrong. 

Second, moral. As having the support and sanction 
of essential moral principle. This also we think can- 
not be maintained, for the following reasons : 

1. It has as its only basis, a conventional article or 
plan of division, extorted in the hour of confusion and 
hurried excitement, as a contingency to meet possible, 
future, apprehended difficulties. 

2. This contingency was forthwith acted upon, by 
the issue of a call for a convention of the Church, 
composed of the slaveholding States, in contravention 
of the faith of the party assenting to it merely as a 
contingency, the necessity of which, time and circum- 
stances must determine. 

3. The contingency itself, should it, in the develop- 
ments of time and circumstances, be found necessary, 
in accordance with the faith of the assenting party, is 
based on an illegitimate expediency, subversive of es- 
sential moral principle ; which in itself, apart from the 
aforementioned reasons but particularly in connexion 

12 



AN ESSAY ON SLAVERY. 



with them, brands it as not having the support or sanc- 
tion of gospel morality. And if, as we think we have 
here proved, it shall be found that the suit now in pro- 
gress has neither the sanction of law or morals, can 
the South proceed one step further in a course so es- 
sentially wrong, and still lay claim to the character of 
Christians ? We think not. 

Should they continue in their present position, 
everything that can be done without giving up essen- 
tial moral principle should be done, to give them their 
portion of the goods. And now, brethren, to close 
this long address, as before intimated, " I wot that in 
ignorance ye have done these things ;" that is, without 
a correct understanding of the question of slavery, and 
the principles involved in the course you have taken. 
Weigh well the doctrines of these pages, and the argu- 
ments by which they are sustained. Examine them 
in the light of Scripture and reason. If you can, 
answer and refute them. If you cannot, retrace your 
steps. 



CONCLUSION. 



" Let us hear the conclusion of the matter." Well, 
as has been already stated, there are two great classes 
of truth, or law, which govern this relation, and which 
are to be kept steadily in view if, in our investiga- 
tion of this subject, we would be conducted to safe 
and satisfactory conclusions ; a want of attention to 
which has, as we think, greatly contributed to the 
confusion and darkness in which this question seems 
yet to be involved. And, 

First. They are the great essential laws of right 
and eternal rectitude, in the sense of immutable truth, 
as pertaining to the first constitution of things. 

Second. The great laws of Christianity, or the 
principles of a remedial government. 

The first law, or constitution of things, determines 
slavery to be essentially wrong. 

The second law keeps up essentially the same idea, 
but directs how to manage that wrong when and 
where it is found in existence. 

This brief analysis seems to us to be Scriptural 
and rational, and as commending itself to the sober 
judgment of all men as such. 

Now, as it appears to us, the extremes of this ques- 
tion are as follows : — 

The ultraism of abolition plants itself on unbending 
moral law, and measures the whole question by this 
rule. This is correct, so far as the principle is con- 



268 AN ESSAY ON SLAVERY. 

cerned ; and will equally apply to all other wrong 
principles which have obtained in the history of our 
fallen world. But is this the rule on which the Di- 
vine government, as now constituted, proceeds ? Is 
there no regard paid to the providential circum- 
stances of our existence — our ignorance, our una- 
voidable connexion with evil, &c. ? Why, on all 
other subjects, the principles of a remedial govern- 
ment apply ; but on this subject there is no grace in 
any of its phases, for, says the Rev. Edward Smith, 
" Slavery is essentially man-stealing under all circum- 
stances," and as such a soul-damning sin ; and the 
person or persons connected therewith — though, so far 
as the circumstances which originated the evil, and by 
which it was first made, and continues to be, an ele- 
ment of the social and civil state, are as innocent as 
the angels in heaven — cannot have a place in the 
Church of God ; and therefore the apostles never 
admitted them to its communion and fellowship. 

Pro-slaveryism plants itself on unlimited and irre- 
sponsible grace ; and claims, in contravention of the 
law of nature and eternal rectitude, a Divine right to 
practise on the principle ; and thus wholly overlooks 
the great design of the gospel, as a gracious expedient 
to restore us back as fully, in spirit and practice, to 
primitive rectitude as is consistent with our fallen 
condition, — the consummation of which must, in its 
onward march, sweep away slavery, and every other 
refuge of lies, which, under the dominion and preva- 
lence of sin, has obtained in the world. And also for- 
gets that the Gospel tolerates it temporarily, only in 
view of this reaction of grace, and holds us responsi- 
ble, as Christians, for the fulfilment of the law of na- 
ture and eternal rectitude as fully, both in spirit and 



AN ESSAY ON SLAVERY. 269 

practice, as can be done in the providential circum- 
stances of our gracious existence : " That the righte- 
ousness of the law might be fulfilled in us ; who walk 
not after the flesh, but after the Spirit." 

Now, as it appears to us, the truth lies between 
these extremes. The law judges the character of 
slavery ; the gospel, the circumstances of our con- 
nexion with it. The law proclaims the slave's right to 
freedom; the gospel shows us how, and sets us to 
work, not by acts of violence, but on principles of 
moral goodness, to bring about that freedom. 

This, as before remarked, seems to us to be the 
only rational view we can take of this question ; and 
hence the ecclesiastical polity of Methodism, which, 
as before stated, is in recognition of both these laws, 
demonstrates her position to be Scriptural and rational ; 
as well as the folly, not to say the wickedness, of her 
detractors, both in the North and South. 

And now we have done. Not that we have said 
all that might be said ; nor yet that we would claim 
exemption from all imperfections, either in style or 
sentiment. This would be too much to expect in a 
work written mainly in the interval of hours snatched 
from the labours of the field by day, or rest by night. 
We simply mean that we have said what we have 
deemed necessary to place this question in a Scrip- 
tural and rational light before the Church and world ; 
and are unfeignedly conscious of not having design- 
edly attempted to pervert or suppress our sober con- 
victions of truth. 

That it shall escape censure, is not to be expected ; 
nor yet that the author's motives will not be im- 
pugned. We desire that it may be tried by the 
closest scrutiny, as to doctrine ; and if, when weighed 



270 AN ESSAY ON SLAVERY. 

in the balances of the sanctuary and reason, it shall 
be found wanting, that it may receive its just de- 
merits. We commend it to the reader, and commit 
it to its fate, humbly praying that it may subserve the 
cause of truth and righteousness ; and shall patiently 
await the verdict of calm, deliberate, intelligent pub- 
lic opinion. 



THE END. 



3^77 -i 



